Skip to main content

Full text of "An historical and geographical description of Formosa ... Giving an account of the religion, customs, manners, &c., of the inhabitants. Together with a relation of what happen'd to the author in his travels; particularly his conferences with the Jesuits, and others, in several parts of Europe. Also the history and reasons of his conversion to Christianity, with his objections against it (in defence of paganism) and their answers .."

See other formats 


:n 


y 


t.J-       I>"       ■|M.I»^aJJ..,^ 


DUKE 

UNIVERSITY 

LIBRARY 


Treasure  %oom 

Utopia 


LIBRARY 


A   N 
HiSTOFacAL  and  Geographical 

DESCRIPTION 


O  F 


FOR  MO  S4,,- 


A  N 


Iflaqd  fubjed  to  the  Emperor  of  Japan. 

GIVING 
An  Account  of  the  Religion,  Cuftoms, 

Manners,  tifc.  of  the  Inhabitants.    Together 
with  a  Relation  of  what  happen  d  to  the  Au- 
thor in  his  Travels  J  particularly  his  Confe- 
rences with  the  Jejints^  and  others,  in  levcral  i 
Parts  of  Europe.    Alio  the  Hiftory  and  Rea-  i 
fons  of  his  Converfion  to  Chriftianity,  wit!)  his  I 
Objefi:ions  a^ainftit  (in  defence  of  Paganiim) 
and  their  Aniwers. 

To  which  is  prefix'd, 

A  PREFACE  in  Vindication  of  bimfelf  from 
the  Reflections  of  a  Jcj'^it  lately  come  hoywOnna, 
with  an  Account  of*  what  palTcd  between  thcni. 


.^' 


By    G  E  O  R  G  E    P  S  A  L  M  A  N  A  A  Z  A  A  R 

a  Native  of  the  fiid  Illand,  now  in  Lon-lo/?. 


3inuffratcO  ml)  (MnM  €iit0.         j 

L  0  ii  D  0  N  :  ! 

Printed  for  Dan.  Brown^  at  the  Bl.tcl^  Swan  without  Tcmj'U'-  \ 
Bar  ;  G.  Strahan,  and  W.  Drtv'iSy  in  Cornh'ill  •  and  Fran. 
Cog£an^  in  the  hncr-Tcmple- Lane.     1704. 


T  o  T  H  E  r-^tih 

Right  Honourable 

AND 

Right  Reverend  Father  in  GOD, 

H  E  N  R  Y^ 

By  Divine  Providence, 

UB'ifhopof  LONDON, 

AND  ONE  QF 

Her  M  AJ  E  S  T  Y's  moft  Honourable 
Privy  Council. 

IKnoivnot,  My  Lor d^  rphe-^ 
ther   what   I   noiv    moji 
humbly  dedicate  to   Tour 
Lordjhip,  may  merit  Tour  Peru-' 

A    2  fu. 


The  Epiftle  Dedicatory. 
fal^  efpecially  at  this  time^  when 
Tour  Lordjloip  is  bujied  about 
Affairs  of  the  greatejl  moment : 
But  fince  Tour  Noble  Soul  [be 
it  concern  d  about  Things  never 
fo  weighty  and  intricate^  mujl 
he  dUorpd  fome  Minutes  to  un^ 
bend^  I fubmijjively  begTou  would 
fleafe  to  bejiow  fome  of  them 
upon  this  ireatife ;  well  know-' 
ing^  if  Tour  Lordjloip  fmile  upon 
it  J  theWorld  carmot  diflike  it. 

The  Europeans  have  fuch 
obfcur'e  and  various  Notions  of 
Japan,  and  efpecially  of  our 
Ifland  Formofa  ^  that  they  cjn 
believe  ?iothing  for  Iruth  that 
has  been  faid  of  it.  But  the 
prevailing  Keafon  for  this  my 
Undertaking  was  ^    becaufe  the 

Jefuit$ 


The  Epiftle  Dedicatory. 

Jefuits  I  found  had  imposed  fo 
many  Stories  ^  and  fnch  grofs 
Fallacies  upon  the  Public^  that 
they  might  the  better  excuCe 
themfelves  from  thofe  hafe  Am^ 
onSy  which  defervedly  brought 
upon  them  that  fierce  Terfecu-* 
tion  in  Japan  :  /  thought  there^ 
fore  it  would  not  be  unaccepta-^ 
ble  iflpublifioda  fhort  Defer ip^ 
tion  of  the  IJland  Formofa,  and 
told  the  Reafons  why  this  wic-^ 
ked  Society  ^  and  at  lafi:  all-  that 
profefs'd  Chrijiianity  ^  were^  with 
them^  expeWd  that  Country. 

My  L  o  R  D^ 

/  look  upon  my  felf  as  much 

obliged  to  Tour  LordjJjip^  as  ever 

Man  was  to  his  Patron^  having 

A  5  expe^ 


The  Epiftle  Dedicatory. 
^xferiencd  Tour  Goodnefs  ever* 
Jince  I  came  into  England  ,•  I 
have  therefore  earneflly  defired 
by  any  honejl  and  humble  way^  to 
expreff  my  Gratitude  -^    but  thd 
Tour  tranfcendent  Generojity^  and 
the  meannefs  of  my  Fortune  and 
Capacity  render  it  impoffible  for 
me  to  pay  Tour  Lordfhip  all  that 
KefpeB    and    ylcknovpledgment 
which  are  due  for  Tour  Lord-' 
jhifs  many  and  greatFavours^  yet 
fince  myprefentleifure  and  enjoy-^ 
ments  are  owing  to  Tour  Muni" 
fee  nee,  I  mojl  }3pillingly  lay  hold 
on  this  Occafon^    and  confer  ate 
the  Fir^'-fruits  of  fich  Blejfings 
to  the  Hand  that  bejlofped  them 
ipon  me^  not  in  the  leaf  douht-^ 
ing  but  Tour  Lordfrp,  according 

to 


The  Epiftle  Dedicatory. 
to  your  wonted  Charity  and  Good^ 
nefs^  will  voucbfafe  to  receive 
this  little  Book  as  a  thankful 
Teftimony  how  vajlly  I  am  in-* 
debted  to  Ton  -^  and  as  fuch  it 
is^  with  all  Hnmility  and  Vene-^ 
ration  offered  hy^ 

My  L  o  R  D^ 

Your  Lordfhip's 
Moft  Grateful  and 
Obfequious  Servant, 


George  Psalmanaazaar* 


THE 


PREFACE 


WHe»  I  frfl  arrtvd  in  England, 
every  one  was  curious  to  Dijconrfe 
me  about  my  on>n  Country  3  and 
forafmuch  as  my  Account  of  it  vpas  entirely 
neVP^  they  thought  it  my  Duty  to  publifi  it  5 
and  I  readily  comply  d  with  their  Advice^ 
both  for  my  oven  eafe  and  their  Jatisfa&ion, 
But  when  I  had  met  with  fo  many  Romantic 
Stories  of  all  thofe  remote  Eaflern  Countries, 
efpecially  of  my  own^  ivhich  had  been  i»;posd 
upon  you  as  undoubted  Truths^  and  univer- 
fully  believed^  then  I  was  much  difcojtragd 
from  proceeding  />/   my  Defer ipt ion  cf  it  3 
yet  fince  Truth  ought  to  difpcl  thcfe  Clouds  of 
fabulous  Reports,  and  1  cou'd  not  efcape  uH" 
cejffitrd  even  by  my  fclf^  Jl.wuld  £  (by  my 
fiUnce)  juffer  you  to  remain  in  Ignorance^  or 
rather    deceivd    by   Mijreprefentaticns ,     I 
thought  my  felf  indifpenfably  obliged  to  give 
yon  a  more  faithful  Hifiory  of  the   jjlc  of 

Forniofa, 


;ii        The  PR  E  FACE. 

Formofa,  than  as  yet  yon  have  met  wltti, 
Bh(  before  I  ent^r  upon  this  Snbje^^  'tis  con- 
venicnt  I  jJjould  prcmife  fome  few  things. 
Since  then  (as  I  before  obferved)  there  are 
fitch  various  Accoiwts,  and  all  different  from 
what  I  fhall  give  you^  thk  is  ?io  Reafon  for 
nte  to  expect  greater  Credit  5  hut  I  leave  ip 
to  the  unbiafs'd  Judge  to  prefer  ivhich  he  plea- 
feth,  for  'tk  not  fo  nmch  my  Concern  to  be 
reputed  fincere^  m  'tis  really  to  be  fo.     Bnt 
.here  I mufi  entreat  you  diligently  to  obferve 
what  follovoeth^  becaufe  the  Reputation  of  my 
Book,   depends  much  upon  it.     In  the  firfi 
place  there-  are  fiveral  things  in  their  Stvry 
r  vohich  you  are  obligd  to  fufpe^:^  becaufe  they 
contradict   one    another   in    thofe    Matters 
tohich  every  Relater  affnres  you  he  has  been 
an  Eye-'Tvitnefs'  of-^  fince  then  their  Tale  is 
fo  inconfifient,  there  is  very  little  in  it  that 
you  ought  to  depend  upon.     But  that  I  may 
expofe  fome  of  their  Faljhoods^  I  will  ftreng- 
then  what  I  affert  by  the  Authority  of  fomc* 
■  Englifli  Merchants  trading  to  China,   whofe 
^ Relations  are  much  the  fame  with  mine,  but 
vafily  different  from  theirs.     As  for  exam- 
pie  :  -CandidiiiS,   and   others,  in  their  Ac^ 
count  of  Formofa,  tell  us,    there  is  neither 
Monarchical  nor  Democratical  Government 
in  the  Jfland  3  that  there  is  no  Law  nor  Pu- 
mf/jment  againfi  Thefts  Adultery,  or  Mur- 


thcr^ 


The  PREFACE.         iii 

ther^  and  fuch  black,  Crimes  3  hut  every  Mafz 
jndgeth  and  revengeth  in  his  oivn  Cafe  :  For 
injiance ,    if  a  Man  rob   me  of  a  hundred 
found,  I  majfjlealfrom  him  as  much  bj  way 
of  reprizaL     If  a  Man,  murthers  me,   any 
of  my  Family  y  or  Friends^    ^^•^.'    4^  ^"^ 
Mnrther  of  him  revenge  mine  ^    and  fo  of 
Adtdtery,    8cc.     They  tell  us  farther,   that 
there  is  no  Occonomy  or  Order  amongjl  the 
Natives,  that  they  arc  even  Strangers  to  the 
dijiin&ion  of  Majier  and  Servant  5  that  nei- 
ther Mines  of  Gold  or  Silver  are  to  be  found 
there,  and  that  they  have  no  Spires,     In  an- 
fwer  to  which,  let  me  tell  you^   ihat  thofe 
Merchants  I  before  mentioned ,    inform  us, 
that  there  is  a  Govern  our  to  re  hunt  they  paid 
large  Cufloms  for  every  thing  they  exported. 
If  then  there  be  a  Governour,  certainly  there 
muji  be  Laws,  let  Candidius,<?;;^  others,  f ay 
what    they  pleafe.      That  they  have  Gold , 
Silver,  and  Spices   alfo,    is  lif^eiv/fe    provd 
by  thofe  Traders,    who  have  exported  vaji 
Sums  of  the  one,  and  large  ^tdhti^iQs  of  the 
other.  • '  , 

Reafon  it  felf  is  fuffcient  tq  cohfnte  irhat 
they  fay  of  Anarchy  in  our  IflandJ.'  For  how 
is  it  pojfible  for  any  Kingdom  toflandi^  if  no 
Law  or  Degrees  of  Dignity  are  obfervd  ,^ 
Or  how  can  a  Community  be  prefervd,  if 
ihere  arc  no  Penal  Statutes  to.  correct  Ojjcn' 

ders  ? 


iv        The  P  R  EFA  CE. 

ders  .<?  In  my  Opimon^  if  every  one  was  left 
to  revenge  himjelf,  fitch  a  Place  mnft  be  a. 
contimieci  Scene  of  Murther  and  Rapine  5 
efpeciallji  fince  the  Formofads  (as  Candi- 
dius,  and  others  wond  have  yon  believe  J 
do  not  look,  upon  thefe  Fa&s  as  monjirous 
Crimes^  but  only  as  little  Trick,s  and  Picca- 
dillo's. 

There  are  fome  li^ewife  that  tell  you^  that 
the  Ijland  of  Formofa  belongs  to  the  Chanri 
of  Ciiina  5  but  if  fo^  why  do  the  Chinefe 
pay  fo  great  Tribute  to  our  Governour  ^  For 
the  truth  of  this,  I  dare  appeal  even  to  the 
Dutch  thentfelveSy  who  are  competent  Judges 
in  the  Cafe,  ever  fince  the  Emperor  of  Japan 
has  given  them  leave  to  renew  their  Trade 
in  Formofa ,  after  they  had  many  Tears 
been  banifi'd  from  thence  5  as  you  may  fee 
in  the  Booky  Chap.  ^J.  Of  the  Succefs  of 
the  Dutch  in  Japan. 

1. 1  could  here  alfo  add  much  more,  which 
for  brevity-fakfi  I  omit  :  For  'tis  convincing 
enough  to  fay,  that  he  who  fo  grofly  errs  in  one 
particular,  may  reafonably  be  thought  an  un* 
faithful  Relater  of  every  thing  elfc.  But  whe- 
ther thefe  ridiculous  Story-Tellers  above-men- 
tiond,  vend  their  Legends  out  of  a  Defign,  or 
for  want  of  a  true  Knowledge  of  Matter  of 
Fa^,  is  not  my  Bujinefs  now  to  enquires 

2.  The 


The  PREFACE.         v 

2.  The  fecond  thif7g  Ivpond  have  yon  take 
fiotice  of,  is^  That  I  pretend  not  io  give  j/oh 
a  perfcCf  and  complete  Hifiory  of  my  Jfland^ 
becaufe  I  was  a  mecr  Youth  when  I  left  Hy 
but  nineteen  Years  of  Age^  atid  therefore  nn- 
capable  of  giving  an  exaU  Account  of  it  : 
Befides  I  have  now  been  fix  Years  from 
home^  fo  many  things  of  mowent  may  perhaps 
flip  my  Memory ^which  would  have  adorn  d  the 
Defcription  of  my  Country.  But  whatfoever 
I  can  recollect^  I  have  freely  publijlfd  ^  and 
I  affure  you.,  I  have  not  pofitively  ajferted 
any  thing  which  is  not  as  pofitively  true-^  but 
if  I  have  faid  what  I  did  not  l^now,  as  a 
certain  Truth  ,  as  fuch  I  have  admonijijd 
you  of  it.  I  have  difcharged  my  Confcience, 
receive  it  as  you  pleafc  ^  for  fince  I  have 
done  my  Duty ,  /  fljall  no  more  be  con- 
cern d  about  it^ 

3.  In  my  Book,  I  have  told  you  the  Rea- 
fons  that  movd  my  Country-men  to  make  fo 
great  a  Slaughter  of  the  Chrijlians  5  for  the 
Jefuits  then  made  fuch  weak  Excufes  for 
themfelvcs^  that  many,  not  without  Reafon^ 
belicvd  they  had  other  Defigns  than  jvhat 
they  pretended  5  /  thought  it  therefore  proper 
to  give  you  from  the  Records  and  Iradition 
of  my  Country ,    the  befh  Account  of  thefe 

Matters 


vi       The  PREFACE. 

Matters  I  could.     In  vaw  the  Jefulfs  af^ 
(ign  the  Envji  of  our  Pagan  Priejis^  and  the 
Emulation  of  the  Dutch,  as    the  Caufis  of 
this  Perfecutiotty  fuch  things  could  never  in- 
duce us  to  treat  fo  cruelly  all  that  profefs'd 
'  ChrijUanity  :  Certainly  there  was  a  Snakfi  in 
the  Grafs ^  which  they  would  not,  but  I  have 
difcover'd.     I  am  confidcjit  by  my  revealing 
this  and  much  more^  I  /hall  draw  all  the 
Spite  and  Malice  of  the  Jefuits  upon  me^  of 
which  I  have  already  met  with  a  notorious 
Inflance  in  Father  Fouiitenay,  who  is  lately 
return  d  from  China,   having  been  eighteen 
Tears  a  Mijfionary  there  5  this  Man  is  now 
in  London,   and  fome  Body  had  told  him  I 
was  pnblifjing  a  Booh,^  in  which  I  fpeak,  much 
againji  the  Roman  Church  ,    and  efpecially 
agalnjl  the  Jefuits  :    This  has  fo    enragd 
him  ,    that   he    endeavours    by  all   means 
imaginable  to  defroy  my  Credit  ,  as  I  am 
daily  informed  by  many  Uentlemen  ^  to  whom 
I  only   reply  d, '  Let  him  alone ^  I  am  little 
concern  d   at   what  fuch  a  fufpicious  Perfon 
fays  againji  me  :  The  truth  is,  and  will  be, 
I  hope,  evfdent^  notwithflanding  hk  Attempts 
to  ftijie  it,  fo  I  fiall  apply  the  Words  of  the 
Poet  to  him, 

Parturiuntmontes,  nafcetur  ridiciilusmuSo 

I 


The  PR.EFiA  CE.         vii 

/  have  hud  three  Conferences  with  himy 
fpithoHt  coming  to  any  conclnjion  ^  the  fir ii 
was  before  the  Royal  Society^  on  Wedncliiay 
the  fecond  of  this  inftunt  February,  when 
there  was  a  Publicly  Meeting  oftheilluflrious 
Members  of  that  celebrated  Body  :  J^hat  he 
might  the  more  eaflly  defend  himfelf  he  had 
Notice  of  my  coming  :  After  we  had  fainted 
each  other,  we  began  our  Difcourfe.  The  fir jl 
Unefiion  that  was  proposed  to  him^  was.  To 
whom  doth  the  Ifland  of  Formofa  belong  <? 
He  prefently  reply  d.  It  was  tributary  to  the 
Emperor  of  China.  <Some  of  the  Gcntleme??. 
asJ(d  him  how  he  knew  it  to  be  fo  -^  he  quick,- 
ly  anfwerd ,  That  a  certain  Englifli  Ship 
call'd  the  Harwich,  was  by  jiormy  Weather 
fired  upon  the  Shore  of  Formofa  5  that  five 
Jefuitf  ivere  Paffengcrs  in  it,  one  of  them 
was  drown  d,  the  other  four  efcap'd  to  the 
Ifland^  from  whence  they  fcnt  Letters  to  this 
Father  Fontenay,  ivho  then  was  in  a  cer- 
tain City  in  China.  Father  Fontenay  writes 
to  the  Chann,  or  Emperor  5  the  Chann  fiends 
a  Letter  to  the  Formofans,  demanding  them 
and  the  Ship  5  and  fo  the  Formofans  were 
compelled  to  reflore  both  them  and  the  Ship, 
I  anfwerd.  That  this  Story  was  nothing  to  the 
purpofe  5  for  fince  we  are  not  at  Wars  with 
the  Chinefe,  if  any  of  their  Ships  fljould  be 
driven  on  our  CoaU,  and  the  Chann  fiould 

reclaim 


viii     The  PREFACE. 

recUm  thew,  dtho  we  live  not  in  his  Do^ 
Mtnions,  we  an  in  Jujiice  obligd  to  refiore 
them  :  And  thus  I  then^anfwered  his  Story, 
But  it  appears  Jtncc  by  the  Tejlimony  of  feve- 
ral  Merchants,  that  the  afore-mentioned  Ship 
was  caji  upon  the  Coaji  of  China,  and  not  of 
Formofa  *  Had  I  known  as  much  then ,  / 
Tpponld  before  the  illnfrious  Society  have  dete- 
^ed  the  Faljhood  of  the  Jefuit  ^  but  mijirnji- 
ing  he  might  be  mifiak,en  in  the  Name  of  the 
the  Place,  and  tal^e  another  JJland  for  For- 
mofa, Idejird  him  to  tell  me  by  what  Name 
the  Chinefe  caWd  Formofa  ^  he  anfwerd. 
That  he  kjtew  no  other  Name  for  it  but  For- 
mofa, or  Tyovvan  ^  but  it's  very  plain,  not 
only  from  what  I  (who  (hould  know  beft) 
affert,  but  alfo  from  a  certain  Gentleman  rvho 
has  been  in  Tyovvan ,  that  it  is  an  Iflund 
fomewhat  remote  and  dijiinB  from  ours,  and 
is  710W  a  Colony  belonging  to  the  before- 
mention  d  Dutch.  This  indeed  he  confcfs'd 
he  was  ignorant  of.  I  told  him  further^  That 
the  Chincfc  cull  our  Ifland  by  the  Name  of 
Pak-Ando  ,  ivhlch  agrees  with  Gad-x^via , 
as  we  call  it,  both  which  Jignifie  the  JJl.ind 
Formofa.  Pak,  V 2^,  fays  he,  there  is  not 
fuch  a  word  in  the  whole  Chinefe  Language-, 
that  ended  with  a  C on f on  ant  as  Pak  doth  -^ 
which  is  very  falfe,  for  the  Name  of  ah;oJi 
all  their  great  Cities  end  with  a  Confon.afit^ 


The  PREFACE.         ik 

«f  Nanking,  KantGii,  Peking,  &r,  2.  W^eTt 
at  my  clcjtre  he  difioffrsd  in  the  Cbinele 
Language^  near  hulf  his  Words  termifidted^ 
vcnth  CoitfotiiWts  ■:  This  rvus  fo  plaif?  d  Con- 
tradiufion^  thut  all  (he  Aiidkorj  chjerl>\l  it. 
At  the  fame  A[ceti//g  aijo  he  dei/y'd  there 
was  any  variety  of  Languages^  or  Diulc&s^ 
thro'  the  whole  Ewpire  of  Cliina,  hul  thut 
all  I  be  Nutitms  fpofy  tviih  one  and  the  fume 
Tongue  ^  which  when  it  veas  denio?/Jirated  ta 
he  fill fe  by  many  thefi  prejcnt,  he\m<ule  no 
manner  of  Reply ^  only  ii}2reafcnahly  and  ob- 
ftinately  perfjicd  in  afjnming  what  he  before 
had  f aid.  At  length,  thatifpojfiblejmight 
make  the  matter  yet  f»otc  plain ^  I  told  hini^ 
Either  what  all  the  Jcfiiits,  and  others,  had 
tpritten  of  the  Chincfe  LangUiige^  was  not 
true,  or  what  he  f aid  n/nji  be  falfe  5  for  they 
affnrc  ns,  the  Ciiiiiclc  in  every  Province 
fpeak,  various  Diale^fs,  "*"  and  they  hu;ve  diffe- 
rent Languages,  according  tJ  thrir  Degrees 
or  Quality  j  as  for  injlance^  the  Nobh-mcfi 
fpcak  the  W^ind^nn  Language  ^  the  Sonzees^ 
or  Priejls,  life  another  for  the  Divide  Scrv'cei 
which  is  nnintelliglbie:  to  the  I.nty^Peuple  ^ 
and  the Plebeans a  t bird :,■  fothatdidld hitji^ 
either  they,  or  he.  ( pardo^ic^the^\eis:pKej^^.on ) 
Mujl  lye  grofy  t  Bui  he  cndcavoitrd'  b^Jm-^ 

..  *  yitte  the  Lord's  Prayer  ici  a  i.uudfed  L^pg^ihigct. 

[  a  J  ^crtfKtn^ 


X         The  PREFACE. 

fertineHt  Shifts  to  cxcufe  himfdf  He  de- 
ny d  dljo^  that  the  Chinefe  had  any  Tone  in 
their  Speech  by  which  they  diflingHiJh  the  pg" 
nification  of  a  word  :  This  I  liJ^ewife  affirniei 
to  be  falfe  :  For  I  have,  in  FormoCs.,  heard 
many  Chinefe  talkjng  together  ^  but  they 
feem'd  to  me  rather  to  fing  than  difcourfe  5 
befides ,  this  contradicts  what  the  Jefuits 
themfelves  tell  us.  At  length,  after  fo 
many  Interruptions  ,  we  ended  our  Confe- 
rence :  Let  the  Reader  judge  who  had  the 
better. 

I  have  fnce  had  two  Ajfignations  to  meet 
htm^  once  at  my  Lady  Powis V,  another  time 
at  Sion-College  3  but  he  fail' d  to  anfwer  the 
Appointments. 

Eight  Days  after^  being  Wednefday  the 
Ninth  of  February ,  /  was  to  Dine  with 
Dr.  Sloane,  Secretary  to  the  Royal  Society  3 
where  were  prefent  the  Right  Honourable  my 
Lord  Pembroke  3  his  Excellency,  Spanhe- 
mius,  the  King  of  Pr\iiTv<xs  Envoy  'j  another 
Noble-man,  and  this  Father  Fontenay  5 
when  he  was  ask'd  hy  his  Excellency,  to 
whom  the  Jjland  For  mo  fa  belong  d  3  he  re- 
ply d,  Here  is  a  young  Man,  (pointing  to 
me)  who  is  a  Native  of  that  Country,  he  can 
better  inform  yon  than  /,  who  have  only  been 

in 


The  P  R  E  F  A  C  E.         xi 

iff  China.  /  theft  anfwerd  him  ,  that  it 
did  belong  to  the  Emperor  ^/Jaj^an.  We 
bad  nothing  elfe  remarkable  in  this  Confe- 
rence ^  neither  had  he  the  Ajfnrance  at 
this  time  to  fay  any  thing  more  to  me  :  He 
wondred  indeed  to  fee  me  eat  raw  Flefly  ^ 
hecaufe  ^  fays  he  ^  the  Chinefe  drefs  their 
Meat  after  the  fame  manner  as  the  Europe- 
ans, tho'  at  the  fame  time  he  confefs'd  the 
Tartars  differ  d  from  them  in  their  Cool{try  5 
for  they  only  warm'd  their  Flefi  before  they 
eat  it. 

A  third  time  I  met  him  in  the  Temple- 
Coffee-Houfe  in  Devereux-6W^  in  the  Strand, 
n^ar  Temple-Bar,  where  feveral  Noble-men 
were  prefent  5  a/^d  there  he  ask!d  me  the 
Manner  J  limey  and  Reafons  of  my  leading 
my  Country  ^  and  I  rightly  informed  him  .* 
Neither  had  he  the  Face  to  raife  any  Obje- 
0ionSy  unlefs  that  he  never  kjnevo  Father  de 
Rhode ,  who  brought  me  out  of  my  Coun- 
try. 

I  am  well  inform'^d  he  takfis  a  great  deal 
of  freedom  in  afperfing  me  ^  but  I  /hall  re- 
turn him  no  other  Anfvper  than  that  of  the 
Mendicant  Friar,  to  fame  falfe  xiecu- 
fations  againjl  him  ,  Mentitlir  irjpudci"!- 
tillime.  But  fire  'tis  much  more  hccom'rf?g 
L  a  2  3,  A  Aio* 


xii       The    PREFACE. 

d  Mem  ofFrohitji  to  fpeak,  openly^  atiicl  Face 
to  Jhace^  than  thus  clatidejlinely  to  backl^ite 
and  crihtmniute.     I  have  jitfl  touched   upon 
this  Snhjeli ,    that  '  y^ou  may  fee  hovo  miich 
this  Ndrrathe  ivill'  hctfife  the  Jcfuits  a- 
gabrfh  nte  •   Un  Itruji^thal  Providcucc  which 
fo  off  en  has  dclivcr\l  me  out  of  their  Hufidj[, 
mil  fntftrnte  all  th^ir  Dxjigris  and  Contri- 
vances ,    that  1  fjLiy  fay  lyitb  the  Pfalmift, 
He  (hall  reward  Evil  unto  mine  Enemies  ; 
(ieftroy  thou  them  in  thy  Truth,  Pftl.  54. 
V,  5. 

If  ear  this  trifling  Perfornturice  mil  not 
he  very  acceptable  to  you^  becaitfe  'tis  not  fo 
elegant  and  polite  as  you  perhaps  wight  ^'if^,j 
I  was  fcnjible  of  my  own   Weal^ncfs  and  In- 
capacity for  it ,  and  therefore   depend  upon 
your  Goodncfs  to  pardon  my  hrrors^  and  ftp- 
ply  my  Defi&s  ^    elegant  Exprejjions , '  a/^d 
pomp  of  Words ^  are  not  to  be  exfectedfrpm 
a  raiv'and  unpolijljci'^^^^nQ^Q.     But  fince 
I  wrote   this  Treatife    in  Latine  ,    that    it 
might  be  afterwards  .  turnd  j>/<^.  EngU(h  5 
and  oblrgcl  the  TranJIator  to  mal{G  no  Ad;- 
d  it  ions  or  Alterations ,  'tis,  mine ,    and  not 
his  Fault,   if  you  meet  with  a^y  Imperfect i'* 
pJs  in  it. 


The  PREFACE.       xiR 

^  p'wastratfJlait'd'ourofLdXln  by  M^  Ofvvnjd, 
except  from  Page  94:  ^^  '44*  }^kich  part  I 
jprote  in  Englilh,  avd  was  prepared  for  tht 
l^refs  by  another Ma^d,-  "■"?..?^-" 

1  thought  it  ^Jght  not  be  at^ifs  to  begin 
Tppith  an  Account  of  my  Travels  and  Conver* 
(lon^  which  will  (I  hope)  afford  yon  fomc 
things  that  are  efttertaining. 

*Tis  not  my  delight^  but  my  grief  that  I 
am  obliged  to  pubiijl)  my  Arguments  againfi 
thofe  Religions  which  I  could  not  conform 
to ,  becaufe  fomc  perhaps  will  interpret  what 
I  have  faid  to  rcfle&:  upon  them  5  but  that 
was  fir  from  my  intention s^  who  only  de- 
Jtgn  d  to  give  yon  my  Reafons  why  I  could 
not  fubfcribe  to  them ,  vohich  if  they  pleafi 
tfQt  others,  yet  they  do  abundantly  Jatisfie 
me ,  efpeciidly  fince  I  as  yet  was  tin^ur'd 
with  the  Prejudices  of  the  Idolatry  I  was 
educated  in.  Far  be  it  from  me  to  con-^ 
demn  any  Man  5  but  as  I  faid  before ,  / 
only  acquaint  you^  that  thefe  things  were  of 
fenjize  to  me,  which  perhaps  are  not  fo  to 
others. 

Now   to    the   Omnipotent    and   AH- wife 
G  p  jD ,    /  return  my  mofl  humble  Thanks, 

wh0 


xiv      The  PR  EFACE. 

who  by  the  ajjlfiance  of  his  Holy  Spirit,  hat 
brought  me  to  the  k^ovpledge  of  that  Reli^ 
gion  in  which  only  Salvation  is  to  be  found f 
and  ta  that  Chrifiian  Communiof^  which  is 
mofl  conformable  to  the  Infiitutions  of  our 
Saviour  :  To  whom  be  all  Honour  and  Praife 
pow  and  for  ever.     Amen. 


m 


rtrjpmmfiF'm^f^' 


a 


The  Reader  h  dejired  to  mend  the  foUomftg 

Errata* 

PAge  1. 1.  4.  after  1 549-  add  m  h'mfdf  tells  us  in  f?is  Epi- 
files,  p.  4. 1. 3.  after  de  Rode,  add  but  went  by  the  l^ame 
of  Ammri-Samna..  p.  4. 1.  1 9.  after  Tongue  inflead  of  a  .  put  a  ^ 
p.  7.  1.  24.  for,  [aid  the).,  r.  they  [aid.  p.  12.I.  $;  for  were,  r, 
where,  ibid.  1.  13.  for  Rockmo  x.Rochmon.   ibid;  zW^t  weigh- 
ing dele  j    ibid.  1.  26^,  for  Baleons.  r.  Balcons.  p.  1 3. 1. 20.  for 
on  r.  (i.    p.  19.  1.  1 5t.  after  Sacrament,  add  4^^/)'.  p.  2(5. 1. 15. 
for  whether  r.  whither,  p.  29.I.21.  for  f/^e  r.  ^/jtv>.  ibid.  J.22i 
for  their  r.  f/;e.    p.  34. 1.  22.  after  dp^ie^jr  n  to,  p.  39. 1.  21* 
after  ivhich dele ive.  p.40. 1.i  5.  {ornatual  r. natural.  p.43.I.2(5i 
for  fuppofion  n  fuppofition.  p.  44.I.14.  for  Chriftion  r.ChriJlom 
p.  45. !.  23.  for  /7tJ<:e  r.  havet  ibid.I.29.  afterpwedele  ,  p.^6. 
}.  25.  for  indici'jus  r.  judicious,   p.  5  J .  I.  26.  for  /wj  <:  ^e/r^  n 
is  producd.  p.  57;  1.  7.  for  f/jer   r.  either,   p.  64. 1. 14.  after 
Worlds  r.  0/  C^oi/.    p.  83. 1.  6.  for  the  r.  ffcjj.    p.  84.  J.  7.  for 
i«f  r/;/V  r.  which,  p,  100.  K  29.  for  trvo  Covenants  r.  two  Seals 
of  the  Covenant,  p.  102. 1.  13.  zh"r  Holinefs  r.  *?«(/.   p.  117. 
).  3.  forjujlly  r.  ^ori'/>'.    p.  147-   I.  penult,  after  fubdued  r. 
tf.  p.   153.  1.   19.   for  come  r.  wwe.    p.  154.  J.  26.  for 
tvprejit  r.exprefs'd.  p.  162. 1.  15.  for  mde  r.  made.  p.  i58. 
I.  8.  for  Prowers  r.  Powers,    p.  172.  J.   10.  for  vifiJJed  r. 
viftted.    p*  179.  1.  20.  inilead  of  our  Clocl^s,  &:c.  r.  the 
Clocks  us^d  in  Europe,  ibid.  1.  22.  for  our  r.  an.  p.  205. 1.17. 
for  Hk.e  ours  r.  lik^  thofehere  in  England,  p.222.  J. 22.  for  Mer- 
chants r.  Tradefmen  and  Shopkeepers,  p.  23$.].  22.  for 
tifvelve  r.  one.  ibid.  1.  penult.  fory?a;  r.fixteen.  p.  240.  1.  261 
for  at  r.  to.  p.  243. 1.  8.  for  Brafs  r.  Copper,    p.  244.  1.  3, 
for  Copper  r.  Brafs.    ibid.  1.  5.  for  Br.rfs  r.  Copper,  p.  272. for 
Afalfion  r.  Mal-fien.  p.  288. 1.  26.  for  f/;ey  r.  the.  p.  292. 1.2. 
after  down  r.  /o.    p.  294. 1.  2 <  and  8.  for  Merchants  r.  i'Aoj)- 
keepers.    p.  295.  1.   13.  for  when  he  goes  r.  before  they  goi 
Append,  p.  129. 1-  2.  for  thereby  r.  there  by.  p.  128. 1,  5.  in 
the  Append,  for  1700.  r.  1701. 

Pref  p.  4. 1. 14.  after  w  nojv,  add^  6r  was  lately  * 


A  N 

ACCOUNT 

0  F    T  H  E 

TRAVELS 

O  F 

Mr.  George  Plalmanaazaar, 
a  Native  of  the  IfleFormo- 
la,  thrd  feveral  parts  cfRu- 
rope ;  with  the  Realbns  of 
his  Convei^ion  to  the  Chri- 
ftian  Religion. 

WHen  Xaverim  the  great  Apoftle  of 
the  IfiMes  fail  arrived,  with  tlie 
Jefuifs  his  Companions,at  Ca/^ga- 
xima  in  Japa^,  in  the  Year  1 549;  they  were 
Evilly  entertain'd  by  the  Inhabitants   ot 
B  tha.r 


2     The  Travel;  of  Mr.  G.  Pfalmanaazaar. 

that  Place,  and  after  this  the  Jefuits  and 
other  Miffioiixries,  being  encouragM  by  the 
kind  Reception  they  met  with,  fiock'din 
great  Numbers  to  japm,  and  there  boldly 
profefs'd  and  propagated  the  Chriftian 
Faith,  with  good  fuccefs,  for  many  years:* 
But  fincethe  Emperour  of  jf/^/^*?, about  the 
year  1616,  (  for  certain  reafons  hereafter 
mentioned)  has  forbidden  any  Chriflian  to 
come  into  his  Dominions  under  pain  of 
Death,  and  hath  appointed  Searchers  in  e- 
very  City  to  examine  all  Forreigners,  whe- 
ther they  be  Chriftians  or  no,  by  this  teft,  of 
Trampling  upon  the  Crucifix  5  the  Jefuits 
and  other  Mi^iomn'ics  of  thQ  Romijlj-Churcb^ 
are  fo  far  from  venturing  to  appear  there 
bare-fac'd  ,  or  making  publick  Profeffion 
of  the  ChrilHan  Religion,  and  endeavour- 
ing to  make  Profelites,  to  it,  that  they  in- 
duftrioufly  m.ask  themfelves  under  feveral 
difguifes,  left  they  fhould  be  known  to  be 
ChriRiansor  Forreigners.  And  to  this  end 
they  firft  Travel  to  Go^i,  where  there  are  Aca^ 
demies  in  which  all  the  Oriental  LmgUAges  are 
Taught  5  and  after  they  have  Perfe£lly 
Lcarn'd  the  '^jafanefe  Language,  and  can 
fpeak  it  as  eafily  and  readily  as  any  Native, 
Then  they  Cloth  themfelves  in  a  jafan  Ha- 
bit, and  fo  they  venture  to  Travel  into  fome 
iiland  within  the  Dominions  ofthsEnipire 

of 


The  Travels  of  Mr,  G.  Pfalmanaazaar.    ^ 

bfjapa/^.  When  they  are  come  there, they 
pretend  to  be  Natives  of  fome  other  Iflancl 
in  the  fame  Empire  ;  which  is  eafily  be- 
liev'd  to  be  true  by  the  Inhabitants,  who 
.  have  no  fufpicion  of  them,  becaufe  they 
fpeak  their  Language  exa6:ly,  and  wear 
their  Cloths  after  the  mode  ofthe  Country. 
And  thus  having  fecurd  theii  admiflTion  in- 
to a  City  with  fafety,  their  next  bufinefs  is 
to  prevent  any  umbrage  of  fufpicion  which 
may  arife  from  their  idle  way  of  living,  and 
to  this  purpofe  they  feem  as  much  con- 
cern'd  for  fome  Trade,  or  Employment,  as 
if  they  really  wanted  means  of  Subfiftance. 
Thus  fome  fet  up  for  Merchants,  Artificers, 
or  Toy-fellers,  others  for  School-mafters  or 
Pedagogues,  to  teach  the  Natives  Children 
fome  Language  they  want  to  learn  :  And 
fo  every  one  adb  his  part,  and  Cloaks  him- 
felf  with  fome  difguife,left  hefhould  be  dif- 
cover'dto  beaForreigner,  and  confequent- 
ly  be  obliged  to  trample  upon  the  Crucifix. 
By  this  means  they  continue  fccurely  and 
free  from  danger,inany  Q\tyo^  Japan /or  the 
/pace  of  four  years,  which  is  the  time  allotted! 
by  their  Superiors  for  their  ftay  in  thofe 
parts  ^  after  which  time  they  are  oblig'd  to 
return  to  their  own  Country,  and  give  place 
to  other  Miflionaries  who  are  then  fent  to 
fgcceed  them. 

B  2  Amons; 


4    The  Travels  of  Mr,  G.  Pfalmanaazaai'. 

ilmong  the  reft,  there  was  a  certain  jTp/^- 
it  of  Avtgnott^  whofe  true  Name  was  Fa- 
ther de  Kode^  defcended  of  an  Honourable 
Family,  who  after  he  had  learned  the  ^Apa- 
mje  LmgHage2X  the  Univerfity  of  Gf?^,  came 
inrothe  Ifland  of  F 'rmofa.  about  the  Ycai* 
1 69  J ,  w  hich  rvAs  then  md  had  hern  for  fome 
ye  AYS  Subject  to  the  Empire  Oj  fap/m  ;  and,  be- 
ing better  quaUfied  to  be  a  Tutor  to  young 
JVlen  than  for  any  other  Employment,  he 
gave  out,  that  he  was  a  Native  0^ Japan,  de- 
fcended of  a  rich  Father,and  that  all  hiseftate 
was  divided amongfour  Wives,  and  ig  Sons, 
he  had  left  behind  him,  befidcs  Daughters; 
that  he  being  the  youngeft^thcPortion  which 
fell  to  his  (hare  was  fo  fmall,  that  he  was 
forc"'d,at  Twenty  Years  of  Age,  to  leave  his 
Fathers  Houfe,  and  Travel  abroad,  to  get  a 
Livelv-hood  by  teaching  the  Latin  Tongue. 
Which  he  had  been  taught ;  and  that  for 
this  end  he  was  come  to  Formofa  after  he  had 
been  in  feveral  other  parts  of  Japan ;  by 
chance  this  Story  happen'd  to  come  to  my 
Father's  Ears, who  fentfor  him,  and  after  he 
had  feen  and  difcourfed  hira,  he  took  him 
for  a  Learned  and  well-difpofed  Pcrfon  ^ 
and  therefore  refolv'd  to  take  him  into  his 
Houfe  to  teach  me  the  Latin  Tongue,  MyFa 
ther  acquainted  me  with  the  defign,and  told 
sne  that  I  fliould  give  over  the   Lurning  of 

thf 


The  Travels  of  Mr  .G.  Pfalmanaazaar.  5 
the  Grff/t'/fP/^f^^/^jWhich  I  was  then, Studying 
becaufe  I  might  Learn  it  at  any  time  in  our 
own  Academies,and  that  I  muft  make  ufeof 
the  prefent  opportunity  of  Learning  the  La- 
tin Tongue  by  this  Man,  becaufe  he  did  not 
know- when  he  fliould  meet  with  the  hke 
opportunity.  I  readily  fubmitted  to  my  Fa- 
thers Commands,  as  in  Duty  bound,  and 
Father  de  Rode  fecm'd  to  be  as  glad  of  the 
opportunity  as  we  were.  My  Father  of- 
fer'd  to  allow  him  yearly  1 7  Cop  am  foi* 
inftruQ:ing  me  in  the  Latin  Tongue , 
befides  Diet  and  Cloths,  which  he  accept- 
ed of ;  and  fo  a  Bargain  was  ftruck  be- 
tween them  :  Now  a  Copan  is  one  pound 
weight  in  Gold,  which  in  Englidi  Money, 
according  to  our  way  of  value,  is  about 
fix  Crowns. 

After  this  he  came  and  livd  at  my  Fa- 
thers Houfe  in  Xtermtfa,  the  Capital  City  of 
Formoja,  for  the  fpaceof  four  Years,  and  be- 
havd  himfelf  fo  well  in  all  refpedls  towards 
my  Father  and  my  felf,  that  we  were  both 
very  well  fatisfi'd  with  him.  He  accompanied 
me  to  all  places  whither  I  went,  except 
when  I  entred  into  our  Temples,  for  then 
he  always  left  me  at  the  Gate,  becaufe,  as 
he  pretended,  he  being  a  ^upanmr  was  of  a 
different  Religion,  from  that  which  was 
eftablilh'd  in  the  Ip  of  Formoja,  and  there- 
B  g  fore 


6     The  Travels  ofMr.G. Pfalm anaazaar. 

fore,  he    faid,  he  would  return  home  and 
worfhip  his  God  after  his  own  way.     In 
the  meantime  he  took  careto  inftru£l  me 
/«  all  the  Articles  of  our  Religion^  as  exactly  as 
if  he  had  belie v'd  it  himfelf,  and  never  fpokc 
fo  much  to  me  as  one  word  of  Chriftianity, 
and  indeed  he  employed  his  rvhele  time  and 
pains  in  Teaching  me  the  Latin  Tongue, 
and  inftru8:ing  me  in  the  Principles  of  our 
Faith,  and  of  Moral  Honefty  :  In  fine,he 
appear'd  to  me,  in  all  his  difcourfe  and  ani- 
ons, to  be  a  Perfon  of  fo  great  probity,  hon- 
efty  and  candor,  that  I  lov'd  him  almoft  as 
well  as  my  Father.  But  at  length,  after  four 
Years  were  expir'd,  when  I  had  acquir'd  a 
competent  knowledge  in  the  Latin  Tongue, 
he  received  Letters  whereby  he  was  oblig'd 
to  return  into  his  own  Country ;  and  there- 
fore he  begg  d  the  Favour  of  me,  that  I 
would  acquaint  my  Father  with  his  defign 
of  going  away,  and  pray  him,  on  his  behalf, 
that  he  would  difmifs  him,  and  pay  him  the 
Salary  that  was  due  to  him,  according  to 
the  Agreement  made  between  them  ;  I  lov'd 
him  fo  well,  that  I  was  mightily  troubled  to 
hear  of  his  departure,  and  therefore,  being 
ignorant  of  the  fecret  Midery  of  his  Mif- 
f}on,  1  did  all  that  I  could  to  divert  him 
fiom  leaving  the  places    but  he  dcclard 

that 


The  Travel  of  Mj  G.  Pfalmanaazaar.TT 

that  he  was  fully  refolv'd  to  be  gone,  and 
Travel  over  the  U^orld,  and  fee  all  other 
other  Countrks,  and  efpecially  thofe  th!at 
wereChriftian,  which  heextoll  d  above  allo- 
thers,commcnding  them  highly  upon  feveral 
diQQOunts^wAmhl  afterwards  four?  d  to  h  falfe-^ 
Inanfwer  to  this  I  told  him,  fmiling,what 
are  you  mad  to  go  among  the  Chrillians, 
where  you  will  bekilld  for  your  Religion, 
as  we  kill  them  here  upon  the  account  of 
theirs:  But  he  very  ferioufly  affirmed  the 
contrary,  and  alTured  me  that  the  Chrirtians 
were  very  good  Men,  and  that  they  were 
fo  far  from  any  Cruelty,  that  they  were  al- 
ways kind  and  generous  to  Strangers,  and 
entertain'd  them  very  Civilly  and  Nobly. 
Befides,  he  told  me,  that  he  did  not  believe 
thofe  Men  who  were  formerly  in  Japa/t,  to 
be  true  ChriftianSjas  they  pretended  them* 
felves  to  be,  for,  faid  he,  J  have  diCcours^d 
with  ma'/?y  Japanners  yvho  have  been  in  Chri- 
ftian  Countries,  and  they  mightily  com- 
mended both  the  Country  and  the  inhabi- 
tants, for  the  Country  faid  they  was 
the  moft  Pleafant  place  in  the  World,  and 
the  Chriftian  Natives  gave  them  a  very 
honourable  reception,  they  O.owed  them  all 
the  Curiofities  of  Art  and  Nature  that  were 
in  thofe  Parts,  and  when  they  came  away, 
the  Chriftians  fo  loaded  them  with  Gifts  and 
B  4  Pre- 


8      The  TrAveh  ef  Mr.  G.  Pfalmanaazaar. 

Prefents,  that  tliey  returned  home  to  their 
own    Country  with  great   Riches ,  upon 
which  accounts  the  fame  Japa^^rs  contmuQ 
flill  to  Praife  the  Chriflians^and  their  Coun- 
tries. My  Tutor  added  farther,  that  in  thefe 
Countries   there  is  great  plenty  of  thofe 
things  which  are  here  very  fcarce  and  pre- 
cious, and  bcfides  there  are  many   curious 
and  valuable  things  in  the  Chriftian  Coun- 
tries, which  were  never  feen  nor  known  in 
Japay/  or  Formnfa.     Laftly,  he  told  me,  that 
he  would  not  ftay  any  long  time  in  Chrift- 
endom,  but  only  for  the  fpace  of  two  or 
three  Years  at  moft,  that  he  intended  to 
fpend  three  Years  in  his  Travels,  foraflbon 
as  he  departed  hence  he  would  go  to  Chma, 
and  from  thence  to  the  Eaft-hdies,    and 
after  he  had  continued  fome  time  in  thefe 
parts,  he  refolvcd  to  fail  for  Jfrica^  and 
trom  thence  into  Europe^2ind.  there,continued 
he,  I  fliall  fee  Spai^^  France,  Germ.tnj^  Itdj^ 
hlolUnd  &c.     I'he  worft  of  which  is  more 
Beautiful  and    pleafant    than    this  Ifland 
of  hor?mfa      And  at  length   after  I  have 
Travelled  over  all  the  parts  of  the  known 
World,  which  arc  moll:  Celebrated,  either 
for  the  Curiofities  of  Nature,  or  the  im- 
provements of  Arts  and  Sciences,  I  fhall  re- 
turn home  to  my  own  Native  Country,  full 
Freighted  with  the  Riclics  and  experience  I 

have 


The  Travels  of  Mr.  G.  Pfalmanaazaar.    9 

liave  gained,  and  then  I  fliall  have  nothing 
clfe  to  do,  but  to  fpend  the  remaining  part 
of  my  Life  in  Mirth  and  good  Company, 
for  all  Perfons  of  Ingenuity  will  be  glad  to 
fee  me,  and  delight  to  hear  me  difcourfeof 
the  llrange  Rarities  I  have  obferved  ino- 
ther  Countries,  of  their  different  and  fur- 
priHng  Manners  and  Cuftoms  ^  of  their 
Laws  and  Politicks  in  time  of  Peace  and  War, 
of  the  wonderful  improvments  ofArtsbe- 
yond  what  is  known  in  our  Native  Coun- 
try, of  their  Methods  of  Trade  and  Com- 
merce,  And  laftly,  of  the  feveral  Notable 
Accidents  which  happened  to  me  in  my 
Travels:  And  by  thefe  fo  Pleafant  and 
ufeful  Relations,  I  fliall  Purchafe  to  myfelf 
great  Honour  and  Efteem.  Thefe  things 
he  reprefentcd  to  me  with  fuch  enticing 
Circumftances,  that  I  could  not  but  think 
with  my  felf  he  had  a  mind  to  perfwade 
me  to  go  along  with  him,  and  I  being  then 
a  young  Man,  about  19  Years  of  Age,  was 
the  more  eafily  prevailed  upon :  For  by  the 
allurements  he  mentioned,  he  did  fo  ftrike 
my  Fancy,  and  excite  my  Curiofity  of  fee- 
ing the  Chrifiian  Countries  he  fo  much 
commended,  that  I  could  not  forbear  to 
tell  him.  That  if  there  was  no  Danger, 
but  we  might  fafely  return  again  after 
five  pr  fix  Years  into  our  Native  Country  ; 

I 


lo   The  Treves  of  Mr.  G.  Pfalmanaazaar. 

I  had  a  great  mind  to  be  his  Compani- 
on, and  Travel  with  him  thro'  all  thefe 
Countries  ;  But  he,  diflembling  his  defign 
upon  me,  feem  d  to  be  very  averfe  to  my 
Propofal,  and  told  me  in  a  feigned  PafTion, 
God  forbid,  that  ever  I  fhould  entice  you  a- 
way  from  your  Father's  Houfe,  If  he  fhould 
know  that  I  had  any  fuch  Defign,  what 
could  I  expect,  but  that  he  would  prefently 
put  me  to  Death,  and  therefore  I  pray  you, 
continued  he,  talk  no  more  to  me  of  any 
fuch  things :  But  after  he  had  inflamed 
my  defire  of  feeing  of  the  forefaid  Countries, 
by  the  charming  profped  he  gave  of  them, 
this  feeming  refufal  did  rather  irritate  than 
extinguifhmy  Curiority,and  therefore  I  was 
flill  the  more  importunate  that  I  might  ac- 
company him  in  his  Travels  ,  and  to  remove 
his  jealoufies  and  fears,  I  promifed  him  very 
ferioufly,  that  I  would  never  fpeak  one  word 
of  our  defign  to  any  Soul  alive,but  carry  it  on 
with  the  greateft  Secrecy  that  his  own  Heart 
could  wifh.  But  notwithftanding  my  pro- 
mifes  he  ftill  feemed  to  continue  backwards 
and  unwilling  to  confent  to  my  defire,  up- 
on account  of  the  danger  that  attended  him, 
which  provoked  mc  to  repeat  with  greater 
earneflnefs  my  Solemn  affeverations  and 
vows  of  Secrecy  and  Fidelity  ;  until  atlaft  af^ 
tcr  a  long  ConferencCjand  reiterated  fupplica- 

tions 


The  Travels  of  Mr,  G.  Pfalmanaazaar.   1 1 

tionsandaffurances,  he  condefcended  to  tell 
me  plainly,  that  he  had  always  a  great  opi- 
nion of  my  Candor  and  Sincerity,  and  he  be- 
lieved I  had  fome  refpecl  for  him,  fas  in- 
deed I  had  a  great  Love  and  honour  for 
him  )  that  now  he  was  refolved  to  fhow 
the  great  confidence  he  had  in  me,  by  put- 
ting his  Life  in  my  Hands,  which  he  looked 
upon  as  the  rtrongeft  obligation  to  Fidelity, 
and  therefore  continued  he,  fince  you  are 
fo  urgent  to  be  my  Fellow-traveller,  lam 
willing  to  take  you  along  with  me  ^  but 
then  you  muft  be  fure  to  be  very  cautious, 
and  manage  all  things  fo  fecretly,  that  no- 
thing may  happen  which  will  give  the  lead 
Sufpicion  of  our  defign.  After  the  main 
matter  was  thus  agreed  between  us,  he  ufed 
great  Freedom  with  me,  in  concerting  the 
manner  of  our  Efcape,  and  fecuringfome 
part  of  a  Fund  for  Subfiiling  us  in  our  Tra- 
vels. To  this  purpofc,  he  told  meone  day, in 
our  private  Conversation,  your  Father  is  a 
rich  Man  and  has  great  plenty  of  Gold  both 
in  Money  and  Goods,  and  fince  we  are  to 
undertake  fo  long  and  expenfive  a  Voyage, 
it  will  be  very  convenient  that  we  fhould 
take  a  good  quantity  of  this  Gold  along 
with  us,  which  will  help  to  defray  our  Ex- 
pences ;  but  then  to  prevent  all  Danger  of 
Difcovery,  nothing  of  this  nature  muft  be  at- 
tempt 


1 2    Tjjs  Travels  of  M^".  G.  Pfalmanaazaar. 

tempted,  till  fuch  time  as  we  intend  to  make 
our  efcape  and  then  about  midnight  we  fhall 
feize  upon  all  the  Gold  and  Money  we  can 
fafely  come  at,  and  pack  up  our  Bagage, 
and  march  o'T  to  the  »ext  Fort,  were 
tve  miy  have  a  Ship. 

Having  thus  fix'd  our  matters,  when  the 
time  appointed  came,  I  made  ready  to  be 
gone,  and  carried  off  with  me,  (be  ides  o- 
ther  Necedaries  for  our  Journey )  2$  pound 
weight  in  Gold,  partly  in  Money  and  partly 
mVceHfils;  viz,,  one  piece  of  coin'd  Gold, 
call dRoff.^wo weighings  8  pounds  '^Copm^, 
whereof  each  being  a  piece  of  coinM  Gold 
U'cighs  I  pound;  and  14  pound  weight 
of  Gold  in  Utenfils,  as  Pots,  Plates,  &c, 
befides  what  I  took  in  Silver  and  Steel 
Money,  to  the  value  of  600  Crowns  or 
thereabout.  With  this  Stock  of  Gold  and 
Money,  my  Tutor  and  1  fet  forth,  having 
left  all  my  Father's  Family  fail:  afleep,  and 
we  arrived  about  midnight  at  a  Port  of  the 
Sea,  called  by  the  Forme  (am  KJudzey,  which 
is  diftant  from  my  Father's  Houfe,  in  Xter- 
;7f//^, about  Nine  EnghlJj  Miles :  And  there  [ 
met  with  one  oF  my  Fathers  B^/i-o/^i  orGa  11  ies, 
and  commanded  the  Steers- Maa  to  carry  me 
to  Lucoma,  pretending  I  had  earneft  bufinefs 
to  difpatch  there  for  my  Father.  LuconU  is 
the  chief  of  the  Phfil^pine  liks,  diftant  from 


The  Travels  of  Mr,  G.  Pfalmanaazaar.    i  ^ 

KJjadzey  about  loo  Leagues,   where  we 
ftay'd  about  Eight  Days,during  which  time, 
I  kept  the  Steers- Man  and  all  the  Marriners 
there,  lell  they  fliould  return  back  and  ac- 
quaint my  Father  where  I  was :  And  after 
tight  Days  we  found  a  Ship  going  to  Goa^ 
in  which  we  embark  d,  and  arriv'd  at  Goa, 
diftant  from  Luconia  about  a  i  ooo  Leagues. 
There  we  continued  about  fix  Weeks,  du- 
ring which  time  we  were  very  Civily  and 
Nobly  treated  in  the  Monaftery  of  the  Je- 
fuits,    which  my  Tutor  told  me,    was  a 
Houfe  built  by  the  Chriftians  for  entertain- 
ing Forreigners ,  and  indeed  by  the  kind 
reception  we  met  with  there,   he  did  in 
fome  meafure  convince  me  of  the  truth  of 
what  he  had  formerly  told  me  in  Formofa^ 
about  the    Probity  and  Generofity  of  the 
Chriftians.  After  fix  weeks  were  expif  d,we 
went  a  board  »on  Ship  that  was  going  from 
Goa  to  Spain,    and  arriv'd  at  Gibr alter ^  in 
the  fpace  of  Nine  or  Ten  Months,  where 
I  was  forced  to  ftay  for  the  fpace  of  five 
Weeks,  being  very  much  indifpofed  by  the 
change  of  Climates,   Air  and  Diet.    Ac 
length  after  my  Recovery  we  iailed  from 
Gibr alter  towards   2  oulon^  which  is  a  Sea- 
Port- Town  in  France^  where  I  faw  a  great 
many  feveral  forts  of  Monks  in  different 
llabits,  which  feej;jii'd  ftrange  to  me,  where- 
upon 


14  The  Travels  <?/ M/-.  G.  Pfalmanaazaar. 

upon  I  ask'd  my  Tutor  who  thefe  Men 
were,  who  told  me  they  were  Men  come 
from  different  parts  of  the  World  for  Trade 
aad  Commerce ;  and  that  every  one  of  them 
wore  the  Habit  of  his  own  Country.  And 
as  we  pafTed  through  Thoulon,  Marfeils  and 
Aix,  in  Provence^  \  obferved  a  great  many 
CrofTes  on  the  Road,  which  moved  me  to 
tell  my  Tutor ;  furcly  there  muft  be'  a 
great  many  Thieves  in  this  Country  where 
there  are  fo  many  Gallows  ;  but  he  an- 
fwer'd,  that  thete  Gallows  were  only  in- 
tended to  fright  Thieves  and  Robbers,  by 
the  Terror  of  fuch  a  violent  Death.  And 
we  arrived  at  laft  at  Avignon^  before  I 
knew  my  Tutor  to  be  a  Chriftian :  But  af- 
ter we  went  into  the  Monaftery  of  the  Je- 
fuits  there,  when  I  perceived  the  Porter  call 
him  by  his  Name,  fhow  him  great  refpefty 
and  talk  to  him  in  their  Langage,  I  began 
ro  doubt  of  my  Tutor  whether  he  were  not 
a  Chriftian ,  and  when  I  faw  all  the  Fathers 
of  the  Convent  come  to  him,  falute  him, 
and  congratulate  his  fafe  Return  ,  and  after 
that,  all  his  Kindred,  and  laftly  all  the  No- 
ble Men  and  Gentlemen  of  the  City,  came 
to  vifit  him,  and  exprefs  their  great  joy  for 
his  fafe  Arrival ;  I  could  no  longer  keep 
filence,  but  ask'd  him,  Whether  he  had 
not  been  here  befgre }  How  it  came  topafs 

that 


The  Travels  of  Mr.  G.  PfalmanaazaarJ   1 5 

that  fo  many  People  in  this  City  received 
him  very  gladly,  and  prayM  him  to  tell  the 
me  truth  how  the  matter  flood.  Where- 
upon he  confefs'd  to  me  ingenioufly,  tliat 
he  was  a  Native  of  that  Country  ;  and  that 
he  did  profefs  the  Chriftian  Religion,  and 
then  he  allured  me,  that  I  fliould  find  all 
things  true,  both  as  to  the  Country  and  the 
Inhabitants,  which  he  had  told  me  in  the 
Ifle  o[  Formofa.  I  have  indeed  added  he, 
brought  you  from  your  Father's  Houfe  ; 
but  you  know  yoia  were  very  willing  and 
defirous  to  come  along  with  me :  And  now 
I  will  make  you  a  very  fair  offer ^  If  you  be 
willing  to  Learn,  we  will  Inftrud  you  m 
all  the  Principles  of  our  Religion  ^  and  if 
you  can  be  perfwaded  to  embrace  it,  we 
will  take  care  to  provide  fo  well  for  you, 
that  you  fhall  live  as  well  here  as  you  did 
at  home  :  But  if  you  have  a  mind  to  return 
into  your  own  Country,  we  will  affift  you 
and  furnifh  you  with  NecefTaries  for  your 
Journey.  This  lafl  part  of  his  Propofal 
was  only  a  Copy  of  his  Countenance,which 
he  never  intended  to  make  good,  as  ap- 
peared by  the  fequel :  For  he  knew,  there 
was  no  advantage  to  be  reap'd  by  my  re- 
turn into  my  own  Country,  which  he 
might  exped  if  I  continuM  there,  by 
making  a  Convert  of  me  to  their  Religi- 
on 


1 6    The  Travels  of  Mr.  G.  Pfalmanaazaar. 

on.  However,  this  Difcourfe  made  m^- 
very  thoughtful  and  anxious,  and  when  I 
refle(3:ed  ferioufly  upon  nriy  condition,  and 
the  great  danger  to  which  I  was  rcduc'd,  I 
was  fo  aftoniChd,  that  I  knew  not  what  to 
fay  or  do :  Yet  I  concluded  with  my  felf, 
it  would  be  my  fafeft  and  bed  way,  to  give 
my  Tutor  and  the  reft  of  the  Fathers  good 
Words,  and  carry  my  felf  fairly  towards 
them,  left  they  fhould  treat  me  after  the 
fame  way  as  we  do  the  Chriftians  in  oui' 
Country  ;  of  which  I  was  (ometimes  very 
apprehenfive.  At  length  to  fbow  my  felf 
tractable,  and  gain  their  good  Opinion,  I 
made  them  this  frank  offer,  That  if  they 
could  fliow  me  greater  Evidence  for  the 
truth  of  their  Religion,  than  I  could  fliow 
for  the  truth  of  mine,  I  was  ready  to  re- 
nounce my  own  Religion  and  embrace 
theirs.  Father  de  Rode  prefently  accepted 
of  this  Proposal,  hoping  I  would  yield  to 
his  Arguments  upon  the  firft  onfet :  But  to 
procure  himfelf  the  greater  Glory,  he  gave 
out  tliat  I  was  the  Son  of  a  King,  (how  truly 
God  knom),  and  that  I  had  accompanied 
liim  into  Europe,  out  of  a  defire  I  had  to 
embrace  the  Chriftian  Religion. 

There  were  only  three  ways  by  which 
they  could  hope  to  make  a  Convert  of  me, 
by  Arguments  and  Demonftiative  Proofs, 


The  Travels  of  Mr.  G.  Pfalmanaazaar.  i-f 

by  flattering  Infinuations  and  fair  Promiles, 
or  by   Threats  and  Violence.     By  Argu* 
ments  they  could  not  convince  me,   for  I 
was  able  to  fhow  greater  abfurdities  in  their 
Religion  than  they  could  prove  in  mine ; 
and  particularly,  in  their  Doctrine  of  Tran- 
fubftantiation  ;    Againll:  which  I  argu  d  fe- 
veralvvays:   As,  Firft  from  the  Teftimony 
of  our  Sefifes,  viz.,  of  feeing,  feeling,  taft- 
ing,  all  which  do  afTure  us,  that  it  is  Bread, 
which  we   i-eceive  in  the  Sacrament  and 
not  Flefli:  If  therefore  we  believe  our  Sen- 
fes,   we  cannot  believe  that  the  Subflance 
of  the  Bread  is  chang'd  into  the  natural 
Flefh  of  Chrift,  which  is  corporally  prefent 
in  this  Sacrament :    And  then  I  prov'd  that 
we  muft  believe  the  Tcftimony  of  our  Sen- 
fes5  becaufe  upon  them  depends  the  cer- 
tainty of  the  Relations  we  llave  concern- 
ing the  Miracles  wrought  by  Jefus  Chrift, 
for  the  confirmation  of  his  Doctrine :  For 
if  thofe  who  were  Eye-witDefTes,  could  not 
be  certain  by   their  Senfes,  that  iuch  Mi- 
racles were  wrought,  as  are  related  in  the 
Life  of  Chrift,  than  we  have  no  certainty 
of  the  truth  of  thefe  Relations  which  de- 
pends upon  the  Teftimony  of  thofe  Eye- 
witneiles,  who  affirm  that  they  favffuch 
Miracles  wrought  by  Chrift,   and  confe- 
quently  all  the  Evidence  for  the  truth  of 
, ^  C  Chriftianitf 


1 8    The  Traz'els  of  Mr.  G.  Pfalmanaazaar. 

Cliriftianft}^  from  the  Miracles  pretended 
to  be  wroujsht  in  confirmation  of  it,  is  fub- 
vcrrcd  and  deftroyed.  Thus  the  belief  of 
Tj  aniubftantiation  is  inconfiilent  with  the 
Belief  of  thefe  Miracles ;  for  if  wc  believe 
them  we  mufl:  allow  the  Teftimony  of 
Senfe  to  be  a  fufficienc  proof  of  them  ; 
But  if  we  believe  Tranfabftantiation  wc 
mufl:  renounce  our  Senfes,  and  deny  them 
to  be  a  certain  proof  of  any  thing  we  fee 
or  feel 

Secondly,  I  argu'd,  That  their  Dodrine 
of  Tranfubftanatition  mull  be  falfe  ;becaufe 
the  fame  Body  cannot,  at  the  fame  time,  be 
in  two  diftant  places :  But  according  to  their 
Do(fl:rine,the  fame  Body  of  Chrift  wss  cor- 
porally prefent  in  a  loco  diftant  places  at 
the  fame  time,  "oiz,.  in  all  thofe  places  where 
this  Sacrament  is  Celebrated,  over  the  face 
of  the  whole  Earth,  however  dillant  and 
remote  from  one  another.  Their  diilin£li- 
on  which  they  applied  to  this  Argument, 
That  the  fame  Body  could  not  be  in  more 
places  than  one  Ctrcumjcriptive^  but  only 
Definitive,  appeared  tome  frivolous  and  im- 
pertinent ;  for  ftill  it  appeared  to  me  impof* 
lible,  that  the  fame  body  fhould  be  Cor- 
porally prefent  ftho'  it  were  only  Lkfi.^^ittve 
as  they  called  itj  in  feverai  diftant  places  at 
the  fame  time  j   for  then  the  lame  Body 

might 


The  Travels  of  Mr.  G.  Pfalmanaazaar.  1 9 

might  be  kill'd  and  dead  in  one  place,  while 
it  was  alive  in  another* 

Thirdly,  I  argu'd,  That  when  Chrift 
faid  at  the  Inftitution  of  this  Sacrament, 
Do  this  in  remembrance  of  me,  he  fuppofed 
that  he  would  be  ablent  from  them  when 
they  fliould  Celebrate  this  Sacrament  i  for 
it  is  neither  neceflary  nor  ufual  to  remem- 
ber a  Friend  prefent,  but  only  one  that  is 
abfent^  And  therefore,  thefe  words  of 
Chrifi:,  Do  this  in  remembrance  of  me,  do 
plainly  imply,  that  he  is  not  Bodily  prefent 
("in  this  Sacrament.)  I  argu'd  that  their 
Dodlrine  of  Tranfubftantiation  could  not 
be  true,  bccaufe  it  fuppofed,  that  the  ac- 
cidents of  Bread  (as  they  call  them)  re- 
mained without  the  Subftance,  and  the 
Sub  (knee  of  Chrifl's  Flefh  was  corporally 
prefent  without  the  accidents  that  are  pe- 
culiar to  FleQi,  both  which  appeared  to  me 
impofTible :  For  I  cannot  conceive  how  the 
whitenefs  of  Bread  can  fubfift,  when  there 
is  nothing  that  is  white,  and  how  there 
can  be  the  Subftance  of  FleQi,  which  can 
neither  be  feen,  felt  nor  tafted. 

Thefe  were  fome  of  the  Arguments  I 
urg'd  againft  their  Do8:rine  of  Tranfub- 
ftantiation,  to  whfch  I  could  never  receive 
a  Satisfadory  Anfwer,  and  tho'  they  al- 
^g'd  feveral  Arguments  to  turn  mc  fromi 
C  2  Heathen- 


20  The  Travels  of  Mr*  G.  Ffalmanaazaar. 

Heathenifm  ;    yet  becaufe  I  thought  there 
were  greater  abiurdities  in  their  Religion 
than  they  could  (hew  in  mine,    I  ftill  ad- 
Jiered  to  my  own  Religion.     And  there- 
fore finding  that  by  Argum^ents  they  could 
not   prevail,   they  attempted  to  bribe  my 
AtfeQions,    and  fo  win  me  over  to  their 
Party,  by  many  fair  Promifcs,  and  wheed- 
ling Infinuations  ^  But  I  kr/e)v  fo  well  their 
Infimerity  and  cheating  Tricks^  by  their  coun- 
terfeiting   themfelves   to  be   Heathens  in 
Formofa,  and  by  breaking  their  Promife  of 
allowing  me  Liberty  of  Confcience,    that 
I  could  put  no  Confidence  in  any  Pwmifes 
ttiey  made  me.     And  befides,  1  very  well 
knew,    that  I  could    have  more  Riches 
and  Honour,    if  I  fhould  return  into  my 
own  Native  Country,  than  I  could  expeft 
from    them.     In  fine,   the   earneft  defiie 
and  probable  hope  I  had  of  returning  to 
my  Father,   being  join'd  with  the  fear  of 
continuing  in  tWs  remote  Country,  far  di- 
ftant  from  my  Relations,  among  Strangers 
and  Hypocrites,  made  ne  flight  all  the  offers 
they  made  me :  Which  induced  them  at  laft 
to  ufe  Threats  and  Violence  ^  and  thefe  I 
endur'd  with  great  meeknefs,  and  endea- 
vour'd  to  mittigate  their  Anger  with  foft 
words,  while  in  the  mean  time,  I  was  con- 
triving arid  preparing,  by  the  nioft  probable 

means 


The  Travels  of  Mr  .G.  Pfalmanaazaar.  2 1 

means  I  could  think  of  to  make  my  ef- 
cape  out  of  their  Hands. 

1  continued  at  Avignon  for  the  fp^ce  of 
1 5  Months,  fix  in  the  Monalle!  y  of  the  ^ 
Jefuits,and  nine  in  other  peaces:  *  While  I  ^^.^f^j/x* 
continued  in  the  Monaftery,  I  fonnd  they 
were  continually  tealing  and  pcr-xucing 
me  vvidi  Enticements,  and  Arguments  to 
embrace  their  Religion,  and  therefore  to 
get  rid  of  them,  I  pretended  a  great  defire 
to  hear  their  publick  Preledlions-  for  which 
end  I  went  fometimes  to  their  Schools  of 
Philofophy,  and  fometimes  of  Theology. 
But  being  ftill  liable  to  their  troublefomc 
Solicitations,  at  lafl:  I  left  the  Monafiery, 
and  took  a  private  Lodging  in  the  City, 
where  I  lived  at  my  own  proper  Charges : 
iVnd  becauM^  they  liad  a  great  part  of  my 
Money  in  their  Hands,  which  they  tliought 
I  would  not  leave  behind  me,  they  gave 
me  leave  to  iatisfe  my  Curiofity,  and  ram- 
ble over  the  Countries  round  about,  which 
I  did,  travelling  from  City  to  City,  forthe 
fpace  ol  fix  Months :  After  I  returned  to 
A'T'tgnon  again,  I  continued  there  only  for 
the  fpace  of  three  Months,  from  the  time 
I  firil  took  a  private  Lodging  in  that  City. 
And  they  welcom'd  me,  and  fecm'd  at  firft 
to  receive  me  very  kindly,  but  when  they 
found  that  I  put  off  from  Day  to  Day,  to 
C  5  declare 


22    The  Traveli  of  Mr.  G.  Pfalmanaazaar. 

declare  my  felf  a  Convert,  then  they  begun 
to  attack  me  more  clofely,    and  told  me 
plainly,   We  liave  waited  a  long  time  to 
receive  you  into  the  Bofomof  theCatholick 
Church,  and  ufed  many  arguments  to  con- 
vince you  of  the  truth  of  our  Religion,  but 
fince  you  ftill  continue  obftinate,  we  muft 
defire  you  to  take  notice,  _  that  we  can  no 
longer  bear  with  your  delays ;  for  hitherto 
we  have  entreated  the  Fathers  Inquifitors 
that  they  would  not  give  you  any  trouble, 
which  they  have  forbore  to  do  upon   our 
requcil :  But  now  fince  you  have  re\e£led  all 
the  tair  means  that  vv^e  have  ufed  for  fo  long 
a  time  for  your  Converfion,    they  are  re- 
folved  not  to  wait  any  longer.     And  to  Hiow 
they  were  in   good    earneft,   about  eight 
Days  after  there  came  Letters   from  the 
Grand  Inqpifitor,  exprefly  requiring  that  I 
fhould  be  put  into  the  Inquifition,  unlets  I 
would  embrace    the    Chriftian    Religion. 
Whether  thefe  Letters  were  real  or  fuppo- 
fititious  I  know  not,   but  this   is  certain, 
that  tliS  Inquifitors  ihow'd  me  fuch  Letters, 
and  withal  told  me.  That  if  1  did  not  change 
my  Kdigion  within  Ten   Ddjs^  thry  were  ob- 
liged to  imprifon  me.     The  Jefuits  were  pre- 
fent,  when  thc'e  things  w^ere  done,    who 
having  confulted  with  the  Inquifitors,  they 
both  agreed   to  allow   nie    Fifteen  Days 

'  whereifl 


The  Travels  of  Mr.  G.  Pfalmanaazaar.  25 

wherein  to  make  a  pnblick  profeflion  of 
their  Religion.  The  reafon  of  granting 
mc  this  funher  time,  was  this,  becaufe  the 
Day  on  which  they  fpoke  to  me  was  tlie 
firft  o{  Aur^u^i^,  aiKi  the  1 5th  of  that  xMonth 
being,  according  to  theni,  the  Day  of  the 
Affumption  of  the  Blcflcd  Virgin,  they  had 
a  great  mind  that  I  fliouid  publickly  declare 
my  Converfion,  and  be  baptized  on  that 
Solemn  HefHval.  All  thefe  Propodils  1  was 
forc'd  to  fubmit  unto,  and  durii  not  refufe 
them  in  my  pi'efent  Circumftances ;  Where- 
upon they,  conceiving  good  hopes  of  me, 
began  anew  to  explain  to  me  the  Myfteries 
of  their  Religion,  which  they  did  by  fimili- 
tudes  ;  Thus,  for  Example,  they  illuftrated 
to  me  the  iMyiiery  of  the  Trinity,  by  the 
fimilitude  of  a  piece  of  Cloth  which  is 
thrice  iolded,  which,  notwithftanding  the 
three  folds,  is  one  and  the  fame  Cloth.  They 
would  never  allow  me  to  read  the  Bible, 
but  they  furnifli  d  me  with  abundance  of 
Books  about  the  Miracles  pretended  to  be 
wrought  by  fome  of  their  Saints,  in  con- 
firmation of  their  peculiar  Opinions.  For 
the  firit  four  or  five  Days,  of  the  •  Fifteen 
which  were  allotted  me,  I  heard,  with  great 
appearance  of  fubmilfion,  all  the  de-mon- 
firatinns  they  pretended  to  give  for  their 
Dotlrines,  and  when  they  anfwered  my 
C  4  Argu- 


44  T'he  Travel!  of  Mr.  G.  Pfalmanaazaar. 

Arguments  with  Philofophical  diftinftions, 
and  uftd  a  multituf.lc  oF  hard  words,  which 
"were  to  me  unintelligible,  I  granted  all  that 
they  faid,  and  confeiTed  they  had  almoft 
made  me  a  Convert.  For  when  I  faid  that 
I  could  not  underlland  thofe  Anfwers,  or 
Philorophical  Arguments  s  This  Father  De 
Rode  began  to  fay  to  me  ,  My  dear , 
(ince  you  cannot  underftand  what  this 
Reverend  Father  lays,  I  will  explain 
it  to  you  in  your  own  Japafjois  Language ; 
and  1o  inftead  of  explaining  it  to  me, 
he  faid.  My  dear  Son^  Tou  fee  that  the  Fa- 
thers hqurfitors^  have  a  great  mind  to  put 
you  ifjto  the  Inqutfittoff,  becaufe  you  rvon^t 
conjefs  your  felf  a  Convert  ^  therefore  it  would 
he  better  for  you  to  fay  that  you  under  find 
what  they  fay,  than  to  he  any  longer  ohftinate\ 
their  Arguments  are  very  well  grounded  and 
reafonable,  but  you  cannot  ccitceive  thejlrengtb 
of  them  3  therefore  let  ?ne  defire  you  to  fay 
jpublicklyj  that  you  are  now  perfwaded  of  the 
goodnejs  of  their  Arguments,  and  that  you 
don^t  require  any  more.  So  I  was  obliged 
to  fpeak  in  Latin,  and  fay,  Now  1  under- 
ft  and  very  well.  Let  us  come  to  another  Ar.. 
tick. 

But  nUl  I  trufted^under  God,to  my  lieels, 
hoping  by  fome  means  or  other  to  get  out 
of  their  Hands,   and  to  run  away  m  fuch 

3. 


The  Travels  of  Mr.  G.  Pfalmanaazaar.  "2$ 

a  Road  that  •  they  fliould  not  be  able  to 
find  me  out  again.  After  Ten  Day«  of 
the  Firteen  were  e)?pired,  I  had  fold  all 
that  I  had,  and  then  I  attempted  to  get  out 
of  the  City,  but  I  found  that  the  Centinel, 
who  watched  at  the  Gate  to  which  1  came, 
was  exprefly  forbidden  to  fuflPer  me  to  go 
out ;  fuch  care  was  taken  by  the  Inquifitors 
to  prevent  my  Efcape.  However  I  did 
not  defpair,  but  being  returned  to  my 
Lodging,  I  put  off  my  Japa^i  Clothes,which 
I  had  hitherto  wore,  and  clad  my  felf  after 
the  Mode  of  the  Country  ^  and  then  I  at- 
tempted to  pafs  out  by  another  Gate: 
But  I  was  fo  much  taken  notice  of  by  all 
the  People  that  were  in  the  City,  that  the 
Soldier  who  ftood  Centinel  at  that  Gate, 
knew  me  under  the  difguife  of  my  Clothes, 
and  ftoppM  me.  This  fecond  difappoint- 
ment  frighted  me  not  a  little,  but  having 
recolk6led  my  Spirits,  1  confidered  that 
Money  rules  the  World,  and  prevails  over 
the  generallity  of  Men,  and  therefore  I 
offered  the  Soldier  a  Piftol  if  he  would 
iuffer  me  to  go  out,  which  he  accepted  of, 
and  fo  let  me  go,  hoping  it  could  never  be 
difcovercd  that  he  was  the  Man  that  did  it. 
Thus  God  delivered  me  out  of  the  Hands 
of  the  Jefuits  and  Inquifitors,  from  whom 
I  could  expeft  no  Mercy,    if  I  had  not  in 

Hypocrifi€ 


26  The  Tr  Jives  of  Mr.  G.  Pfalmanaazaar. 

Hypocrifie  profefled  fhetr  Religion^  which  I 
could  never  heartily  believe. 

Having  thus  made  my  efcape  out  of 
Avignon,  I  travelled  along  the  River  Rhone 
with  all  the  fpeed  I  could,  as  far  as  Lyons, 
from  Lyons  I  went  to  Salines,  from  Salmes 
to  Brifacy  and  at  la  ft  from  Brifac  I  tra- 
veiled  by  the  fide  of  the  Rhone,  as  far  as  J/p^ 
dernach,  where  the  Soldiers  oftheEle£lor 
of  Colen  feized  me  by  force,  according  to 
the  Orders  they  had  received  from  the  E- 
leftor,  to  Prefs  all  Paflengers  that  came  that 
way,  to  fill  up  the  New  Regiments  he  was 
Raifing.  There  were  then  three  Com- 
panies in  Jndernach^  three  in  Lintz,^  and  fix 
in  Bo?m,  whether  all  the  other  Companies 
refortcd,  being  the  place  appointed  for  their 
Rendezvous ;  And  when  they  were  all  come 
together,  my  Captain,  thinking  to  gratifie 
the  Colonel's  Curiofity,  acquainted  him 
with  what  I  had  told  him,  that  I  was  a 
Native  of  the  Ifle  For  mo  fa,  belonging  to 
Emperor  of  Japan,  and  by  Religion  a  Pa^ 
ga>f-  -  that  I  had  travelled  from  this  far 
diftant  Country  to  fatisfie  my  Curiofity  of 
feeing  Europe^  having  heard  fi:range  things 
about  it  :  But  the  Colonel  who  was  a  Savoy- 
ard, and  call'd  k  Chevalier  St.  Maurice^  be- 
ing a  Bigot  of  the  Romijfj  Church,  thought 
it  a  damnable  thing  to  retain  a  PAgan  in  the 

Service 


The  Travels  of  Mr.  G.  Pfalmanaazaar.   27 

Service  of  the  EIe8"or  ;  who  being  inform- 
ed about  me,  commanded  me  to  be  car- 
ried to  lome  kfuits,  that  they  might  en- 
deavour to  Convert  me.  Whereupon  I 
was  obliged  to  go  witbl  the  Colonel  and 
fome  other  Officers  to  the  lefuits,  with 
whom  I  was  to  difpute  about  Religion, 
tho'  I  knew  very  well  by  my  former  ex- 
perience, that  they  are  not  able  by  ftrength 
of  Argument  to  convince  any  Man,  and 
much  lefs,  a  "Jew,  a  Turk,  or  a  HeAthen, 
And  now,being  well  acquainted  with  their 
Opinions  before  hand,  and  thefeveral  Eva- 
fions  and  JDiftinftions  they  made  ufe  of  to 
defend  them,  I  was  the  better  prepared  tcy 
enter  the  Lifts  with  the  Jefuits,  againlt 
whom  I  endeavoured  to  demonftrate  ; 
that  there  were  greater  Abfurdities  in  their 
Rel  igion,  than  they  could  fliow  in  mine ; 
which  I  did  with  fo  much  readinefs  and 
brisknefs,  and  fuch  a  fair  appearance  of 
Reafon,  that  the  Colonel  cried  out,  like 
one  aftoniOied,  It  was  not  I  that  fpoke, 
but  fome  Devil  that  fpoke  within  me. 
At  laft  one  of  the  Jefuits  took  me  afide  to 
a  private  place,  and  told  me,  that  I  was 
in  a  moft  miferable  condition,  if  I  fhould 
continue  in  the  Vagan  Religion,  but  if  I 
would  declare  my  felf  a  Convert  to  the 
Romifh  Faithj  he  was  able  to  obtain  great 

things 


28     TheTrxvels  <?/Mr.G.Pfalnianaa2aar. 

things  for  me  from  the  Prince  Ele^or^ 
But  I  told  him  he  fhoald  firfl  convince  me 
of  the  Truth  of  his  Religion,  before  he 
made  me  any  fuch  Promifes  ;  which  he  not 
being  able  to  do  I  flighted  his  o^er  jn  1  con- 
tinued ftill  in  my  own  Relig'o.i  Where- 
upon the  Colonel  was  fo  ex^i^'ciaced  a^ainft 
me,  that  he  threatned  co  iirow  m^  into 
Prifon,  and  h^A  ms  »vr;h  Bread  and  vVa- 
tcr,  until  fuch  time  as  I  Ihouki  declare  my 
felfa  Cori\^ert.  But  my  Capcain,  who  was 
much  the  honefter  Man  ot  th^  two,  ha« 
ving  feized  me  by  force,  wou)  \  not  futfer 
any  Irurt  lo  be  done  me^  and  therefore 
prayed  the  Cobnel  to  permit  me  to  go  off, 
and  to  grant  me  a  Pafs,  for  traveling  whe- 
ther foever  I  would  ^  which  was  prefently 
done.  After  I  got  out  of  Bonrt^  I  con- 
tinued my  Journey  till  I  came  to  Colerf, 
and  there  the  Gentinel  who  kepc  the  Gate 
feized  me  again,  and  carried  me  before  the 
Captain  of  the  main  Guard,  to  whom  I 
fhowed  my  difmilHon  ouc  of  Bonn^  upon 
the  account  of  my  Religion  h  but  he  told 
me,  ]f  others  be  Fools ^  I  am  not^  though  you 
are  a  Pagan,  you  mxy  ferve  in  the  Arm^  as 
well  as  the  befl  Cliriltian,  and  fo  I  was  ob- 
liged to  Lifl:  my  felf  a  So'dier  in  thut  Re- 
giment. The  Colonel  whofe  Name  was 
BuchwaU^  and    the    Major   who  was  my 

Cap  tain  3 


The  TratTels  of  Mr.  G.  Pialmanaazaar.    29 

Captain,  and  whofe  Name  was  IVarmf- 
cierff^  wtre  both  1  uthe?af?s  :  The  Lieuten- 
ant Colonel,  wliofe  Name  was  Fa^dail, 
was  a  Romat'  C/tthdick^  and  many  of  the 
Offcers  in  th^  Regiment  were  Cahimfis, 
and  all  of  them  belonged  to  the  Prince  of 
Mechlenburg^  but  the  Regiment  was  Ixir'd 
by  the  Duuh  for  fome  Years. 

The  Colonel  and  my  Captain  fent  for 
fome  Lutheran  Minifters,  whereof  one  was 
at  Cokn^  another  at  a  Village  about  an  Hour 
difl-ant,  and  two  more  who  ferved  in  the 
Brandenburg  Regiments.  All  thefe  four 
came  and  difputed  with  me  about  Religi- 
on for  a  whole  Day  ;  but  their  Confub- 
ftantiation  offended  me  as  much  as  the 
Roman  Tranfubftantiation. 

For  it  is  liable  to  many  of  the  fame  ab- 
furdities  with  the  Rom^jh  Doftrine,  about 
the  Eucharift  ^  Firft,  becaufe  it  denies  the 
certainty  of  our  Scnfes  in  the  proper  ob- 
jeQ:s,  andconfequently  deftroys  their  great 
Evidence  of  the  Chrifhan  Religion,  from 
the  Miracles  wrought  in  connmr.ation  of  it, 
which  depends  upon  the  ieR-naony  ot  their 
Senfes,  who  were  Eye-wkm  i^e^  o*  them. 
Secondly,The  Lutheran  Dv^i't^  as  well  as 
the  Romifb^  fuppofes,  tb?'  ibe  Body  of 
Chrift  which  is  now  Glorir  j>  and  Immor- 
tal in  Heaven,  is  Corpoiai>}  picfent  in  the 

i-uchariil. 


^o  The  Travels  tj/Mz-.G.Pfalmanaazaar. 

Eucharift,  and  at  the  fame  time  in  all  thofe 
places  where  this  Sacrament  is  celebrated, 
which  appeared  to  me  impoffible. 

But  befides  thefe  Abfurdities,  which  are 
common  to  them  both,  the  Lutheran  Do- 
ftrine  is  encumbred  with  feveral  that  are 
peculiar'  to  it :  For  firfl  they  fay,  that 
thefe  Words,  This  is  my  Bo4^,  are  to  be 
urtderftood  literally,,  and  that  the  Subiiance 
of  the  Bread  is  really  prefent  s  fo  that  ac- 
cording to  their  hiterpretation  the  meaning 
of  the  Words  is,  This  Subiiance  of  the 
Bread  is  really  the  Vkih  of  Chrift,  which 
is  a  contradi8:ion  ^>  ter?nims ;  for  it  is  plain- 
ly impoffible,  that  the  fame  Subftance 
iliould,  at  the  fame  time,  be  both  Bread  and 
Flefh.  Secondly,They  affirm  that  the  Bread 
in  the  Eucharilt  is  the  Sacrament  and  Sign 
of  Chrift's  Body,  and  at  the  fame  time 
that  it  is  the  real  Body  ;  whereas  it  is  im- 
poffible that  the  fame  thing  lliould  be 
both  the  Sign  and  the  filing  figniiied,  or 
that  any  thing  Ihould  be  a  fign  of  it  felf. 
Thirdly,  They  maintain  that  the  Body  of 
Chrift  is  alive  in  the  Eucharift  (for  they 
deny  the  Popifh  Sacrifice  of  the  Mafs  , 
wherein  the  Body  is  ilain  and  offered  up) 
which  being  united  to  the  Divinity,  is 
certainly  the  objed  of  Adoration,  and  yet 
they  deny  that  it  is  to  be  worftiipped. 

Thefe 


The  Travels  of  Mr.  G.  Pfalmanaazaar.    5 1 

Thefe  and  feveral  otlier  Arguments  I 
urged  againftthe  lutherayis^  whereby  they 
perceived  that  they  were  not  likely  to  con- 
vince me  of  the  Truth  of  their  Do6lrine 
about  the  Eucharift  :  Whereupon  the  Mi- 
nifter  who  lived  at  the  Village  near  Cokft, 
took  me  home  with  him,  and  kept  me 
there  for  Fifteen  Days,  and  thither  the  Cap- 
tain came  alfo,  and  both  of  them  joined 
together  in  making  me  many  large  Pro- 
mifes  to  entice  me  to  declare  for  their  Re- 
ligion ;  but  I  continued  inflexible,  and  could 
not  be  prevailed  upon  by  any  fuch  Motives; 
After  this  the  Lieutenant  Colonel,  who  was 
a  Roman  Catholick,  carried  me  to  the  Ca- 
puchins, and  from  them  to  the  Jefuits; 
but  all  the  means  they  could  ufe  wixh  mc 
proved  ineffectual.  At  laft  the  Officers 
that  were  Calvinifis  carried  mc  to  a  Mi- 
nifter  of  their  Church,  who  dealt  fo  ef- 
feftuaUy  with  me,  that  he  almoil  convinced 
me  of  the  truth  of  the  Chriflian  Religion, 
becaufe  he  removed  thofc  If  umbling  blocks 
which  were  laid  in  the  way  by  the  Papifts 
and  Lutherans :  But  when  he  propofed 
to  me  the  DoQrine  of  Ahfolute  j^re* 
defiimtion ,  and  endeavoured  to  prove 
it  from  Scripture,  I  was  fo  fliockd  by 
the  apparent  abfurdity  of  it,  that  I  be- 
gun to  doubt  of  all  thofe  things  he  had 

convinced 


^  2     The  Travels  of  Mr.  G.  Pfalmanaa^aa'r. 

convinced  me  of  before :     Whereupon  I 
told  him,    if   abfolute  Predeftination  was 
ncceiTary  to  be  believedjthen  it  was  a  figa  of 
my  Reprobation,  that  I  could  not  be  pcr- 
fwaded  to  believe  it.     Befides  I  added  fur- 
ther,  That,  fuppofing  abfolute  Predelfina- 
tion,  I  fhould  never  be  condemned  for  my 
Infidefity,  but  becaufe  I  was  reprobated  by 
an  Abfolute  and  Eternal  Decree  of  God. 
And  Laftly,  I  infilled  upon  this  Argument, 
That  I  could  not  be  perfwaded  to  believe 
in  Chrift,  unlefs  I  were  certain  that  Chrift 
died  for  me  \  but,  fuppofing  abfolute  Pre- 
deftination,  I  could  never  be  certain  of  this, 
becaufe  Chrift  died  only  for  thofe  who  were 
to  be  faved  by  an  abfolute  Decree,   and  it 
was  impoffible  for  me  to  know  whether 
I  was  one  of  that  number  or  no.     Thefe, 
and  fuchlike  arguments,!  propofed  to  him, 
but  he,  to  excufe  himfelf  for  not  anfwering 
them,  pretended  that  i  was  obftinate  and 
would  not  be  convinced  by  Reafon :  And 
thus,  after  all  the  attempts  that  had  been 
made  to  convert  me  to  Chriilianity,  I  con- 
tinued ftill  fii'm  in  my  old  Religion.     In 
the  mean  time  our  Regiment  marched  from 
Colen  to    Boifieduc  in  Holland^  where  fome 
Cdvinifi  Minifters  came  to  fee  me,  rather 
out  of  curiofity,   than  any  defign  of  con- 
Yerting  me,  whom  I  oppofed  with  the  2LVt 

gumeat 


The  Travels  of  Air.  G.  Pfalmanaazaar.  ^S 

gument  againft  Predeftination  which  I 
Jaft  mentioned,  but  could  never  meet  with 
any  fatisfa8:ory  Anfwer  to  it.  From  the 
Bo/c/j  we  marclicd  to  ^/ufe  in  FUnders, 
where  we  ftay'd  for  the  fpace  of  Three 
Months  and  a  half,  during  which  time,  the 
mod:  generous  and  candid  Brigadier  Lauder^ 
who  was  then  Governor  of  Slufe^  invited 
to  his  Houfe  a  Minifter  of  the  French 
Church,  called  D'  Amahj.  This  French 
iVlinifler  who  had  a  good  Opinion  of  him- 
felf,  for  a  very  learned  iMan,  challenged  me 
to  Difpute  with  him  about  Religion,  and 
time  and  place  were  agreed  upon.  Whea 
the  Day  came,  there  appeared  a  great  mul- 
titude of  learned  Men, who  came  to  hear  us: 
And  in  the  prefence  of  them  all  D'  Amdvy 
made  me  this  offer  ;  That  if  I  could  fliow 
greater  Evidence  for  my  Religion  than  he 
could  ibow  for  his,  he  was  ready  to  re- 
nounce his  own  Religion  and  embrace  minen 
and  in  return  for  this  irank  otfer,  I  promifcd 
him  to  do  the  fame  thing,  if  he  could  give 
me  clearer  demon llrarions  for  the  truth  of 
his  Religion,  than  I.  could  for  mine.  Ha- 
ving thus  fettled  the  Preliminaries,  I  was 
fir  ft  to  give  an  account  of  the  God  we 
adored,  and  our  manner  of  worfliipping 
him,  which  I  did  as  well  as  I  could  £je- 
temfore  ,  But  when  I  told  him,   that  we 

D  arc 


^4  ^he  Trarjeh  of  Mr,  G.  Pfalmanaazaar. 

arc  commanded  by  our  God  to  offer  up 
Infants  in  Sacrifice  to  him,  he  ftoppM  me, 
^nd  ask'd,  Does  not  this  favour  of  Cruelty 
in  your  God,  that  he  will  have  Men  Sa- 
pific'd  to  him;  To  whichl  anfwer'd,  that 
it  was  indeed  moft  cruel  to  require  fuch 
Human  Sacrifices  \  but  from  hence  I  took 
Qccafion  to  retort  the  argument  upon  him, 
by  fliewing  that  his  God  was  yet  more 
cruel,  according  to  his  Opinion  of  him, 
For  if  it  be  cruel  to  deprive  Men  of  this 
Temporal  Life,  tbo'  by  this  means  they 
are  admitted  to  Eternal  Life  ;  certainly  it 
is  infinitely  more  cruel  to  create  Men  on 
purpofe  to  make  them  Eternally  miferable, 
and  to  condemn  them  to  this  Mifery  before 
they  are  Born,  without  any  refpeft  to  the 
Good  or  Evil  they  Hiall  do,and  fo  to  Sacrifice 
them  to  the  Devil.  To  this  Retortion  he 
could  not  anfwer,  and  fo  I  proceeded  fur- 
ther to  inform  him,  that  our  God  did  ap- 
pear tous  in  the  fliape  of  an  Elephant,  an 
Oxe,  &c.  and  that  under  thefe  fliapes  we 
v/orfhippM  him  :  Againft  this  Apparition 
of  God  under  fuch  Figures,  he  objeded, 
I'hat  it  was  impoiTible  that  God  who  was 
Omnipotent,  Infinite,  Immenfe,  Incompre- 
henfible  and  Eternal,  could  be  included  in 
the  Bcdy  of  fuch  a  Lkaft.  To  which  \ 
anfwer'd,  That  it  it  is  impoffible  for  God 
-'■■■■■■  ■  to 


The  Trxvels  of  Mr.  G.  Plalmanaazaar.  3  $ 

to  be  included  in  the  Body  of  fuch  a  Beaft, 
he  was  bound  to  maintain  the  like  abfur- 
dity  by  the  Principles  of  his  own  Religion^ 
For,faid  I,you  believe  that  the  Holy  Ghoft, 
who  is  God  Infinite,    Immenfe,   &c.   did 
appear   under  the  (hape  of  a  Dove,which 
is  much  lefs  than  either   an  Elephant  or 
an   Oxe.     To  this  he  made  no  reply,  and 
tho'  there  were  many  prefent  who  would 
have  anfwer'd  this  and  other  Arguments, 
yet  he  commanded  them  all  to  be  filent, 
and  would  fufl'er  no  body  to  fpeak  but  him- 
felf.    In  fine  he  exhorted  me  very  much  to 
the   pra6lice  of  Chriftian   Humility  and 
Meeknefs,   as  if  he  intended  to  referve  to 
himfelf  alone  the  Priviledge  of  Pride   a»d 
Arrogavce,  whicli  I  could  plainly  difcern,  by 
his  Words  and  A£lions,  to  be  very  predo- 
minant in  his  Temper.     Thus  this  Con- 
ference ended,  without  producing  any  good 
effed  upon  me,    and  if  by  God's   Provi- 
dence I  had  not  met  with  a  better  Guide  to 
direft  me  in  the  Courfe  I  fliould  Steer  to 
arrive  at  a  fafe  Harbour  in  this  dangerous 
Sea  of  Controverfies,  I  muft  Iiave  fplit  up- 
on the  Rocks  and  Shelve?  of  the  abfurd  O- 
pinionsl  met  with  among  fome  fort  of 
Chriftians,  and  adhear'd  more  obftinately 
than  ever  to    the  Idoltry  in  which  I  was 
cdupatcd.    For  I  could  never  bring  my 

D  2  Mind 


%6  The  Travels  ofMf'  G.  ffalmanaazaar. 

Mind  to  believe  luch  a  Scheme  of  the 
Chriftian  Religion,  as  was  propofed, 
but  not  demonjlrated  by  him  \  Such  a 
Syftem  of  Religion  could  never  find  en- 
tertainment with  me,  which  places  Cer- 
herm  in  the  very  ThreHiold,  I  mean,  wl\ich 
impofcs  as  a  neceflary  Articles  of  Faitli,  the 
horrible  decree  of  ablolute  Reprobation,  for 
this  Doctrine  gives  a  very  odious  and  fright- 
ful Idea  of  a  moft  Good  and  Gracious  God, 
by  reprefenting  him  as  Cruel  and  Tyrani- 
eal  to  his  poor  Creatui'es,  as  one  that  de- 
figns  and  delights  in  their  Eternal  Ruine  ; 
k  perfectly  overturns  all  Religion,  by  de- 
flroying  the  uie  of  all  Laws,  and  their  Re- 
wards and  PunifhniCnts,  to  thofe  that  are 
fetter'd  with  the  Adamantine  Chains  of 
this  Fatal  Decree;  who  according  to  the 
Qdvinifis  are  the  greatell:  part  oi.  Man- 
kind. But  while  I  was  in  this  uncertain 
and  dangerous  Condition,  it  pleafcd  God, 
who  is  infinitely  Wife  and  Good,  and  will 
not  fuffer  that  Religion  wlixh  he  has 
planted  and  maintainM  by  his  own  Al- 
mighty Power,  to  be  chcck'd  in  its  progrefs 
by  the  Ignorance  or  Millake  of  his  Mini- 
Aers :  1  fay,  it  pleafed  this  good  God  to 
provide  for  me  fuch  a  Judicious  and  Ho- 
ndl  Gqide,  as  was  very  fuccefsful  in  all 
tUiiigs  relating  to  my  Coiverfion,  who 
■  ' "  ■  propofed 


the  TvAvels  &c.  5I 7 

propofed  to  me  the  Chriftian  Religion  in 
its  Purity,  without  thofe  Monflrous  Do- 
dlrines    of   Tranfubftantiation  ,     Confub- 
llantiation    and    abiolutc   Predeftination  : 
A  Religion   that  was  not  embarafs'd  with 
any  of  thofe  ^abfurditics  which  are  main- 
tain'd  by  the  many  various  Sefts  in  Chrifien* 
dom :  Whereof  he  gave  me  a  Scheme  in  a 
A^lathcmatical  metliod    by  way  of  Dif^ii-^ 
tions.  Axioms,  PoJlaUta.    and   Propopttons ; 
wliich  he  divided  into  2  Parts,  whereof  the 
fir  ft  contains  the  grounds  of  the  Chriftian 
Religion  in  general,  the  fecond  contains  the 
particular  grounds  of  the  Church  of  Eng- 
Und^  as  it  is  a  Society  diftinft  from  all  Schif- 
n>atical  Aflemblies.     And  firft,  the  grounds 
of  the  Chriftian  Religion  he  propos'd  in  the 
following  Order,whereby  I  was,thro'  God's 
Mercy,  deliver'd  from  the  Errors  and  Su- 
per ft  itions  of  my  Pagan  Religion. 


Tk  Grounds  of    the  Author's  Cot?- 
yerfion. 

DEFINITIONS. 

Dcfin.  I.  By  Gody  lunderjlan^  a  Being  in* 
finite^  uncreated,  eternal^  &:c.  Containing  iri 
himfelf  all  Perfetlions  that  either  aHually  exiji, 
or  are  foffible.  7.^  A 


g8  "  The  Grounds    of 

2.  j4  things  is  fatd  to  be  CreMed  for  the 
Glory  of  Gody  which  mamfefis  one^  or  more  »f 
his  Attribute Sy  according  to  its  natural  State 
andPower» 

3.  By  Miracles  J  J  under fi  and  certain  EffeBs 
that  are  clear  and  evident^  which  exceed  ail  the 
Powers  of  natural  Caufes,  and  are  defigndfor 
the  Confirmation  of  a  good  Religion, 

4.  By  Revelation^  I  under/land  the  extraor' 
dinary  Manifeflation  of  the  Divine  Will^  which 
Men  by  their  natural  faculties  could  not  at* 
tain  to, 

5.  By  Religion  J I  under  fi  and  that  Worfhi^^ 
or  way  of  Worjbippingj  which  God  requires  of 
uSy  and  we  owe  unto  him, 

6.  By  Creatures  of  the  fame  kindy  I  under - 
ft  and  either  fuch  as  are  Vegetative^  Senfttive^ 

or  Rational^  &c. 

7.  That  is  faid  to  exifi  by  alfolute  neceffity^ 
without  which  nothing  elfe  can  exifi, 

AXIOMS. 

1.  All  Creatures  are  not  endowed  with  equal 
Ferfe^ions, 

2.  Two  or  more  Prof  options,  contradt^ing 
two  or  more  Propofitions^  cannot  be  both  true, 

7.  If  there  be  two  or  more  things ^confifiing 
of  two  or  more  Proportions  which  are  repugnant 
to  one  another^  thefe  things  catinot  be  both 
true. 

4.  There  are  different  Religions  in  the 
World.  5*  -^^' 


the  Author's   Co^verfwrt,  39 

5.  Jll  different  Religions  rvhatfoever^  con- 
jift  of  n  certain  Number  of  Propojiuo/fs /which 
are  either  all  f^lfe,  or  ail  true^  or  partly  falfe^ 
partly  true, 

6.  Vfilefs  rve  had  a  Thinking  faculty^  the 
Glory  of  God  would  not  appear  to  us. 

7.  The  flronger  the  faculty  is  in  any  Man^ 
the  more  clearly  are  the  properties  of  a  thing 
conceived,  by  him^  viz.  Of  that  thing  which  ts 
the  obje6i  of  the  faculty. 

8.  Nothing  can  be  made  by  nothing, 

POSTULATA. 

i .  That  the  Glory  of  God,  the  Publick  Good, 
and  the  Advantage  of  every  Private  Ma/ij  be 
the  great  ends  which  are  dejign'd  by  all  true  Re- 
ligion. 

2.  That  Men  vtuft  either  believe  fotnething 
or  nothing. 

3 .  That  nothing  be  believd  without  fufficieni 
Evidence. 

4.  That  thofe  things  which  have  the  fame 
or  equal  degrees  of  Evidence^  (bould  obtain  wtib 
us  J  the  fame  or  an  equal  degree  of  Jjfent, 

PROPOSITIONS. 


1.  There  ts  a  God. 

2.  A^thtngs  were  Created  for  his  Glory, 

D  4  ^  Thfi 


4o  The  Grounds  of 

^.  The  more  v;c  know  of  an  object ^  fhe  more^ 
natural^  (peaking^  fhould  the  Contemplation  of 
that  objeci  excite  in  us  the  love  or  hatred 
of  it, 

4.  All  the  different  Religions  in  the  World^ 
proceed  either  from  the  love  or  hatred  of  the  ob- 
ject of  our  Adoration^  or  the  different  degrees  of 
thefe  Affections. 

5.  No  Worjjjip  is  to  be  given  to  God,  which 
is  not  grateful  to  him, 

6.  All  the  Religions  in  the  IVorld^taken  col- 
lectively^ are  not  acceptable  to  God. 

7.  There  is  one  Religion^  confiderd  difiin5lly 
hj  it  felf^  which  alone  is  grateful  to  God. 

8.  Men  in  their  Natural  State^  cannot  dif- 
cover  this  one  Religion. 

9.  There  are  certain  means^  whereby  the  true 
Religion  may  be  difcern'*d  from  thoje  that  are 
faljt. 

10.  Revelation  is  abfolutely  necejfary. 

1 1 .  ^Tis  mofl  agreeable  to  the  p]^tfdom  of 
GoJlj  that  ths  Creatures  of  the  fame  kind^ 
jbould  exprefs  the  Glory  of  God  in  one  and  the 
fame  Harmonious  manner  ;  Nay,  this  is  a  thing 
inftparable  from  the  nature  of  thefe  Crea- 
tures. 

12.  God  may  reveal  himfelf  more  or  lefs  to 
Mankind,  according  to  his  own  good  pie afure. 

I  g .  The  more  univerfal  the  Evidence  is  for 
any  Revelation,  the  more  per feU  and  univerfal 
lb'  Religion  it  felf  is » 

14.  That 


the  A  uthor's    Connjerfion.  ^  | 

14.  That  Religion  was  never  defign'd  by 
God,  to  he  embraced  by  all  Mankind,  which  had 
not  the  Degrees  of  Evidence  proportionable  to 
that  Vniverfality. 

1 5 .  That  Revelation  is  of  all  others  mofi 
f  erf  eel  ^  whofe  Evidence  is  mojt  univerfal. 

16.  That  Revelation^  and  confequently  Re- 
ligion, is  ']u[lly  to  be  efieemd  nwfi  univerfal^ 
whofe  Evidence  is  fo  clear,  that  none  can  call  it 
in  queftion  if  he  believes  any  thing,  and  which 
contains  fuch  arguments  exciting  Men  to  the 
Practice  of  it,  as  are  fuited  to  the  meanejl  ccl- 
facity. 

Upon  thefe  fure  Foundations  laid  down 
by  my  faithful  Guide,  which  he  more  parti- 
cularly explained  and  proved  to  me  by  word 
of  Mouth,  the  Divine  Grace  afTifting  me,  I 
did  heartily  embrace  the  Chriftian  Religi- 
Qn. 

And  I  will  be  bold  to  affirm,  that  if  a- 
ny  one  (hall  carefully  examine  all  the  Reli- 
gions in  the  World,  by  the  Rules  aforcmen- 
tion'd,  it  will  plainly  appear,  that  neither 
the  Jeivifjj^  nor  Pagan,  nor  Mahometan  Re- 
ligion, but  only  the  Chrijlian,  has  a  juft 
Title  to  be  the  Univerfal  Religion  of  Man- 
kind. 

But  then  finding  there  were  feveral  So- 
cieties of  Chriftians,  I  was  for  fome  time 

donbt- 


42  The  Qreunds  ef 

doubtful  to  which  Communion  I  fhould 
joyn  my  felf,  for  the  Minifters  of  the  Dutch 
Church,  endeavoured  to  perfwade  me  to 
theii  Communion  ;  Alledging  that  a  Church 
Govern'd  by  Bifhops,  was  not  agreeable  to 
Scripture,  and  the  Primitive  Church  :  And 
on  the  contrary,  Mr.  Innei  affirm'd,  and  en- 
deavour'd  to  prove,  that  Epifcopal  Govern- 
ment was  the  moft  Ancient  and  the  Primi- 
tive form  of  Government,  that  was  us'd  in 
the  Chriftian  Church  :  But  while  I  was  thus 
doubtful,  at  length  certain  Principles  were 
agreed  upon  between  them  both,  which  be- 
ing propos'd  in  a  Mathematical  method,  and 
clearly  demonftrated,  remov'd  all  doubts 
out  pf  my  mind,  and  fix'd  me  to  be  a  moft 
faithful  Member  of  the  Church  of  Em-^ 


Thefe  Principles  were  propos'd  to  me  in 
the  following  Order. 

DEFINITIONS. 

1.  By  a  ceru'm  order  of  Men,  I  underfiand 
Come  feleci  perfim  in  a  Society^  enjoying  a  power 
vr  priviledge  which  is  not  communicahk  to  every 
fArncuLir  member  of  that  Society. 

2.    0^ 


the  Author's  Conquer fion,  /^^ 

2.  By  OrdwAtion  I  uncierjlAnd  a  power  re- 
ceived  of  unother  or  others^  for  admirti firing  the 
Holy  Sacraments  and  other  Sacred  Ordinances^ 
according  to  our  hleffed  Saviours  In/^itu- 
tion. 

J.  By  aChurch  1  under [i  and  a  Society  ofMeff 
believing  and  prof ejpng  the  Chriflian  Do^irine^ 
4nd  having  a  power  of  admimftring  the  Holy 
Sacraments  and  other  facred  Ordinances  ac- 
cording to  our  bleffed  Savour"* s   Inflitutionst 

POSTULATA. 

i.  A  Society  may  be  [aid  to  have  a  FsweVy 
ivhen  one  or  more  of  the  Society  are  Vejled 
with  it,  tho*  every  particular  77iemher  cannot 
pretend  to  it. 

2.  What  ah  folate  necefjity  Obliges  4  Society 
to  do  in  time  ofConfufton^  ought  not  to  be 
made  a  ftandard  for  the  fame^  or  another  So- 
ciety, when  they  C9?ne  to  enjoy  their  Power  or 
Priviledges  without  any  diflurbance  ;  nay  in 
this  cafe  Neceffity  makes  not  the  thing  Lawful 
but  pardonable  only,  and  lofes  its  name  wheu 
any  Efcape  occajion^d  by  it  can  be  redrefs'^d. 

^.  In   matters  of  Faff,  a  fttppofuion  of  the  • 
contrary  being  po/Jible,  ii  not  fujficient  to  e-  \ 
nervate  the  Truth  of  tvhat  is pafs''dj  i.  e.  none 
can  fay  [uch  a  thi?fg  has  not  been  fo,  hecaufe^ 

perhaps, 


44  The  Grounds  of 

ferhup  it  could,  h/ive  been  otherxvife, 

AXIOMS. 

1.  Nothing  is  to  be  believd  in  the  Chrijlian 
Religion  hut  what  is  built  upon  certain  Evi- 
dence. 

2.  Nothing  is  to  be  pr dens'* d  by  Chrifiians 
(  1  mean  in  that  Capacity  )  which  is  not  believ- 
ed, 

^,  One  Man,  or  nurnher  of  Men^cannot  give 
that  to  another  Man,  or  another  Number  of 
Meny  which  they  themselves  have  not  and  is 
not  in  their  power. 

PROPOSITIONS. 

1*  There  hath  been  a  Church  of  Chrifiians 
upon  Earth  fnce  the  d^ys  of  our  blejfed  Savi- 
our  and  his  Jpoflles. 

2.  The  Church  hath  no  power ^  but  what  [he 
hath  derived  from  our  blejfed  Saviour  and  bis 
Jpoftles. 

5.  The  Jpoflles  were  Cloath'^d  with  a  power 
which  Was  not  communicable  to  all  Chrifiians 
in  General. 

4.  All  Chrifiians  in  general^  in  the  days  of 
the  Apoflks  or  the  primitive  Churchy  had  not 
A  power  of  adminifiring  the  holy  Sacraments 
and  Preaching  the  Gofpel. 

5.  Thofe  who  had  not  this  power  themfelves 

could 


'  the  Author's  Convcrfton.  45 

could  mt  he  in  a  Ca^a  city  of  Comniurjicatijyg 
it  to  others. 

6.  Thts  Power  then  has  been  continually  lodq^cL 
in  a  certain  Order  of  Men  to  whom  our  hleffed 
Saviour  or  his  ^poji/es  did  communicate  it, 

7.  Thts  poirer  has  been  tra'/ilmitted  down 
to  us  by  this  Order  of  men  inviolably  and  un- 
interruptedly from  the  firfl  Ages  of  the  Chri^ 
ftian  Church. 

8.  Thofe  are  not  a  Church^who  Ceparate  them^ 
felves  from  that^or  thole  Societies  of  Chrifiians 
in  whom  the  pmver  of  Jdminiflring  the  holy 
Sacrament Sy  and  other  facred  Ordinances  is  only 
lodgd. 

9.  No  Perfon  ought  to  joyn  himfelf  in 
Communion  with  that  Society  which  has  no 
Power  of  Admim firing  theHoly  Sacraments,and 
other  Sacred  Ordinances. 

I  o.  No  man  ought  to  affume  to  himfelf  that 
Power,  unlefs  he  receives  it  from  thofe  who 
are  in  a  Capacity  of  giving  it. 

11.  Every  one  that  receives  it  this  way^ 
ought  to  be  fully  affured^and  havefufjicient  evi- 
dence^ that  thofe  from  whom  he  receives  it.,  have 
a  real  Power  of  granting  it^  and  a  bare  PrO' 
b ability  can  never  vindicate  him  from  Vfurp- 
in(f  that  Power. 

12.  No  man  can  be  affured  of  this  unlefs  at 
the  fame,  time  he  hath  jujftcient  evidence,  that 
thofe  who  give  it  him  be  in  tlte  Number  of  that 
Order   of  Men,  to  whom  th^  Apofiles  did  Com- 

municate 


4<^\  The>  Grounds   of 

municnte  this  Power ^  to  be  tran'mittcd  dowu 
inviolably  and  mnnterruptedly  from  the  firfl 
Jges  of  the  Chrijlian  Church. 

r^.  There  is  no  other  ivayfor  People  to  be 
affuredofthis^but  bygoifig  backward  from  their 
own  times  to  thofe  of  the  Apoftles  or  the  Primi- 
tive Church.    * 

1 4.  Thofe  who  cannot  produce  this  Emdence, 
cannot  be  that  Order  of  Men  to  whom  the  A' 
foflles  did  communicate  this  Power  to  be  invio- 
lably and  uninteruptedly  .  preferv^d  and  tranf 
mitted  down  to  us  jrom  the  §rfi  Jges  of  the 
Chriflian  Church. 

I  5.  The  Church  of  England  is  able  to  pro- 
duce this  Evidence^  and  confequently  is  in  the 
number  of  that  Order  of  Men,  to  whom  the 
Apo[tles  did  communicate  this  Power ^to  be  tranf- 
mit ted  down  to  us  inviolably  and  uninterrup- 
tedly from  the  firfl  Ages  of  the  Chrijlian 
Clmrch, 

Thcfe  were  the  Propofitions  concerning 
Church  Communion  that  were  given  to  me 
by  my  Learned  and  Judicious  Guide  Mr. 
j^wffj,  which  I  fljall  not  now  pretend  to  de- 
monfiratCjbut  fhali  only  add,  That  by  their 
native  Force  and  Evidence,  all  my  doubts 
and  Scruples,  about  the  various  Societies  oF 
Chriftians,  were  dilTolv'd  and  vaniflKd  a- 
way,  and  I  did  heartily  joynmy  felt  tothe 
Church  of  England,  as  a  true   Apoltolical 

Church 


the  Aulhov'^s  Com/erjiop!,  4-? 

Church,  and  free  from  all  forts  of  Error  ei- 
ther as  to  its  Government  or  DoQrine.  I 
know  very  well,  that  no  Truths  are  fo 
clear  but  they  may  be  liable  to  fome  Ob- 
jeQions  from  Men  of  contrary  Principles ; 
but  this  I  told  to  the  Minifters  of  ^iuce^ 
Reverend  Sirs,  if  ye  can  give  me  as  clear  a. 
Scheme  of  the  Principles  upon  which  your 
Communion  is  founded,  as  this  which  is 
given  me  by  Mr.  J»;ies,  I  fliall  readily 
compare  them  together,  and  determine  my 
felf  according  to  the  beft  of  my  Judgment ; 
but  until  you  do  this ,  you  mull:  Pardon  me 
that  I  do  not  joyn  my  felf  to  your  Com- 
munion: And  (inccthcfe  good  Men  never 
attempted  to  give  me  any  fuch  Scheme,  I 
did  Frankly  and  Publickly  profefs  my  felf 
a  Member  of  the  Church  of  EngUnd. 

Leaving  therefore  any  further  difputc  a- 
bout  Xhurch  Communion,  I  fliall  purfue 
the  grounds  and  principles  given  me  by  my 
Guide  for  demonliratingthc  Truth  and  Cer- 
tainty of  the  Chriftian  Religion.  And  in 
doing  this  I  fiiall  obferve  this  order  in  the 
following  difcourfe,i'/,c. 

I.  I  fhall  prove  the  Exiflence  of  a  God 
by  whom  all  things  are  Created,  and  dif- 
tinc^ily  explain  the  Attributes  ofGod.2. 1  fhall 
confider  the  final  caufes  for  which  God 
made  the  Heaven,  and  the  Earth,  and  all 
things  that  are  in  them  j  and  from  thence 

con<? 


4 8  The  Grofdnds  of 

conclude,  tliat  tliey  were  made  by  a  inoft 
Intelligent  and  Wife  being.  5.  I  fliall  af- 
feit  the  necefiity  of  a  particular  Revelation 
from  God  to  difcover  the  manner  in  which 
he  will  be  worOiipM  by  Mankind ;  which 
worfhip  is  properly  call'd  by  the  Name  of 
Religion.  4.  I  fliall  produce  fuch  Charac- 
terifticks  and  evidences  whereby  every  one 
from  the  light  of  Nature,  may  diftinguifh 
between  a  true  andfalfe  Religion.  5. 1  fhall 
demonltrate  the  Chriftian  Religion  to  be 
the  only  true  Religion,  revealed  by  God  to 
Mankind,  and  tliat  all  the  other  Religi- 
ons in  the  World  are  falfe  And  laftly,  I 
fliall  anfwer  the  principal  Objeftions  which 
I  made  while  a  Heathen,  againfl:  the  truth 
and  certainty  of  the  Chriitian  Religion. 


s  b:  c  r.  I. 

Of  the  Exijleme  of  God. 

I^Is  certain  that  the  being  of  God  is  the 
Foundation  of  all  Religion,  for  all 
enquiries  about  the  right  way  of  Worlliip- 
ing  him,  would  be  fuperfluous  and  imper- 
tinent, unlefs  we  be  fiift  certain  th^t  there 


the  Authors  Con*verfion.       ^p 

is  a  God.  The  far  greateft  part  of  Man- 
kind, as  well  Pagans  as  others,  are  agreed 
in  the  Exiftence  of  a  God  3  yet  becaufe 
fome  do  call  it  in  queftion,  I  Ihall  endea- 
vour to  prove  it  by  a  few  Arguments,  that 
I  may  fecure  this  fundamental  Dodrine  of 
all  reveal'd  Religion,  from  all  the  attacks 
of  unreafonable  Men. 

But  before  I  proceed  to  thefe  Arguments, 
it  may  be  neceftary  to  obferve  the  various 
Opinions  of  learned  Men  concerning  the 
means  of  attaining  the  Knowledge  of  God: 
Some  think  that  the  notion  of  God  is  im^ 
printed  on  the  Hearts  of  all  Men  by  na- 
ture ^  others  deny  that  there  is  any  fuch 
Idea  of  a  God  iu  the  Minds  of  Men  by 
nature :  Some  think  that  the  Knowledge 
of  God  is  convey'd  to  us  by  Revelation, 
or  deriv'd  by  Tradition  from  the  firft  Man, 
who  was  immediately  created  by  God. 
But  without  entring  upon  a  nice  Exami- 
nation of  thefe  feveral  Opinions,  I  hope 
this  will  be  granted  on  all  Hands,  That 
by  the  right  ufe  of  our  rational  Faculties, 
with  the  help  of  thofe  Principles  that  are 
known  by  the  Light  of  Nature,  we  may 
may  arrive  at  the  certain  Knowledge  of 
God,  whofe  Exiftence  therefore  I  (ball  en- 
deavour to  demonftrate  by  the  following 
Arguments. 

E  ARG. 


tf  o  the  GroitnUs  of 

ARGVMENT h 

Every  thing  that  is,  mud  either  be  from 
it  felf,  or  from  another.  If  it  be  from 
it  felf,  then  it  is  uncreated,  independent 
and  eternal,  and  confequently  God :  If 
from  another,  feeing  all  lecond  Caufes  are 
produced  by  fome  other  which  give  them 
being,  (as  we  derive  our  original  from 
our  Fathers,  and  they  from  their  Fathers, 
and  fo  upwards)  then  either  thefe  fecond 
Caufes  muft  produce  one  another  i»  infi- 
mtum^  without  any  beginning  ^  or  the 
effed  muft  fometimes  produce  a  prior 
Caufe,  and  fo  they  mul^ produce  one  ano- 
ther in  a  Circle,  or  we  muft  acknowledge 
fome  fjrft  Caufe,  by  which  all  other  things 
are  produced,  which  is  God. 

Now  there  cannot  be  an  infinite  fuccef- 
fion  of  Caufesproducing  one  another  from 
all  Eternity:  For  every  Caufe  that  pro- 
duces a  new  thing  out  of  nothing,  muft 
have  fome  beginning  of  its  operation, 
which  muft  be  perfefted  in  a  limited  time, 
and  therefore  there  can  be  no  fucb  pro- 
duction of  any  thing  from  all  Eternity, 
but  every  thing  muft  be  produced  in  a  cer- 
tain determinate  time,  which  is  plainly  in- 
con(]ftcnt  with  the  nature  of  Eternity. 

And 


the  Author  s  Con^verfion.        5  i 

And  neither  can  there  be  any  fuch  cir- 
cular produftion  of  Caufes,  whereby  the 
laft  effed  is  the  efficient  of  the  firft  Caufe, 
for  then  the  fame  thing  would  be  the 
Caufe  of  its  Caufe,  it  would  be  Prior  and 
Pofterior  to  its  Caufe,  andtoitfelf,  which 
is  plainly  impoffible,  and  therefore  wemuft 
conclude,  that  there  is  a  firft  Caufe  which 
is  uncreated,  and  the  Creator  of  all  things 
elfe. 

ARG,  11. 

I  am  fure  that  there  is  fomething  xiow 
in  the  World,  for  I  am  confcious  to  my 
felf,  that  I  think,!  perceive,!  doubt  5  which 
Adions  cannot  proceed  from  nothing,  and 
therefore  I  am  certain,  that  there  is  a 
thinking  Being.  And  from  hence  thefe 
two  things  will  undeniably  follow,  ifl.  That 
there  was  fomething  from  all  Eternity,  for 
either  there  was  always  fomething,  and 
fo  there  was  an  eternal  Being,  or  there 
was  a  time  when  there  was  nothing,  and 
then  nothing  could  ever  have  been  ^  for 
there  is  no  Principle  more  certain  than 
this,  that  nothing  can  produce  nothing; 
but  every  ching  that  has  a  Being,  muft  be 
produced  by  fomething^  and  therefore 
if  there  was  a  time  when  there  was  nothing, 
nothing  could  ever  have  been  produced. 

E   2  2dly^ 


15  2  The  Grounds  of 

2^/y,  Since  'tis  certain  that  there  is  now 
in  the  World  a  thinking  Being,  which 
knows  and  underftands  5  from  hence  it 
will  no  lefs  evidently  follow,  that  there 
was  a  Knowing,  llnderftanding  Being 
from  all  Eternity  3  for  it  is  no  lefs  impof- 
(ible  for  a  Being  devoid  of  Knowledge  to 
produce  a  knowing  Being,  than  fot  no- 
thing to  produce  fomething^  and  if  there 
was  a  time  when  there  was  no  fuch  know- 
ing Being,  it  could  never  have  begun  to 
be,  becaufe  there  was  no  caufe  to  produce 
it  5  and  therefore  fuch  a  knowing  Being 
muft  be  from  Eternity.  After  the  fame 
manner  we  may  deduce  all  the  perfecti- 
ons of  God,  f©r  we  find  there  is  Power, 
Wifdom  and  Goodnefs  in  the  World  5  all 
which  muft  be  deriv'd  from  the  fame  eter- 
nal vS'ource  :  For  if  there  had  been  a  time 
when  thefe  things  were  not,  they  could 
never  have  begun  to  be  ,  there  being 
then  no  caufe  to  produce  them  ^  and  there- 
fore this  eternal  Being  muft  be  alfo  moft 
Knowing,  Powerful,  Wife  and  Good,  and 
be  the  fir  ft  caufe  and  original  of  all  thefe 
Perfedions  we  find  in  the  World  5  for  no- 
thing can  ever  give  to  another  any  Per- 
fcdtion  that  it  hath  not  in  itfclf,  and  there- 
fore the  firft  eternal  Caufe  of  all  things 
muft  contain  in  it  all  the  Pcrfeftions  that 
can  ever  after  exift. 

Having 


the  Aitlhors  Con'verfion,        55 

Having  thus  eftabliOi'd  the  Exigence  of 
a  God,  I  (hall  next  proceed  to  prove,  thac 
he  is  the  Ruler  of  the  World,   who  di- 
rects and  governs  all  things  by  his  wife  Pro- 
vidence :   Which  vyill  appear  by  confider- 
ing,    I.  That  all  things  in  nature  do  ^^ 
for  certain  ends,    which  they  attain  by 
ufing  proper  means  fitted  to  thofe  ends  that 
are  defign'd^   but  to  defign  and  purfue  an 
end,  and  make  choice  of  fit  means  for 
compalTing  that  end,  are  fi.ich  adtions  as  re- 
quire Reafon,    Wifdom,   and    Forcfight, 
which  no  inanimate  Creature  is  capable 
of  ^  and  therefore  all  inanimate  Creatures 
muft  be  direded  and  guided  by  fome  wife 
Superintendent,   in  purfuing  their  feveral 
ends  by  proper  means,  which  themfelves 
know  nothing  of.      2.  We  fee  that   all 
things  in  nature  are  fubordinate  to  one 
another,  and  made  fubfervient  to  feveral 
excellent  ufes  and  purpofes,  which  muft 
be  the  contrivance  of  a  wife  Governour 
that  ruleth  over  all. 

Thus  the  Plants  and  Herbs  ferve  for 
food  to  Animals,  and  both  Plants  and 
Animals  are  ufeful  for  many  purpofes  to 
Man,  as  for  Food  and  Phylick,  and  leve- 
ral  other  neceilary  ends  in  humane  Life ; 
Man  himfelf  is  wonderfully  made,  all  the 
parts  of  his  Body  being  wifely  adapted  to 
perform  their  feveral  Fun*?i ions,    and  mu- 

E  3  tually 


54  Tl-^^  GroHJids  of 

tually  fubfervient  to  one  another  ,  and 
to  the  good  of  the  whole,  as  might  be 
largely  prov'd  by  particular  inftances,  if  it 
were  neceffary.  We  cannot  open  our  Eyes 
but  we  meet  with  many  Arguments  of  a 
wife  over-ruling  Providence  5  for  the  Air 
ferves  us  to  breath  in,  and  is  fo  neceffary  to 
our  Life,that  it  cannot  fubfift  many  Minutes 
without  it.  The  Earth  fupplies  us  with 
Corn  for  food,  and  Wood  for  firing  5  it 
fupports  or  houfes,  and  furniflies  the  ma- 
terials for  buildings  of  them :  The  Sea 
ferves  to  tranfport  our  Ships  and  Commo- 
dities to  the  moftdiftant  parts  of  the  Earth, 
and  to  bring  home  into  our  Harbours  the 
Products  of  all  other  Countries.  The  Sun 
does  not  (bine  for  himfelf,  but  appears 
to  be  made  on  purpofe  to  give  Light 
to  them  that  live  upon  the  Earth,  and 
it  is  placed  at  fuch  a  convenient  di- 
ftance,  and  moves  in  fuch  a  conftant  uni- 
form courfe,  as  is  neceilary  to  refreih  all 
things  on  Earth  with  its  heat,  and  to  ri- 
pen all  the  Fruits  of  the  Ground.  By 
which,  and  many  thoufand  other  Inftances 
wherein  the  Creatures  are  admirably  fitted 
for  ufefu)  and  excellent  purpofes,  it  plainly 
appears,  that  the  Works  of  Nature  cannot 
polfibly  be  theEfFeds  of  blind  Chance  and 
Necelfity,  but  muft  be  the  contrivance  of  an 
^ll-wife  Creator  and  Gov$:rnour.     3.  To 

thefe 


the  Authors  Cotwerfwti.        55 

thefe  Arguments  wc  might  add  for  a  far- 
ther confirmation  of  this  Truth,  \fl.  The 
Univerfal  confent  of  all  Nations,  which 
generally  agree,  that  there  is  one  fuprcme 
God,  who  made  and  governs  the  World. 
2dly^  The  Natural  Power  of  Confcience, 
which  reproves  and  torments  a  Man  for  the 
heinous  Crimes  he  has  committed,  tho*  the 
Perfon  be  above  the  fear  of  human  Punilh- 
mcnt,  or  the  Crime  be  committed  fo  fecret- 
ly,  as  to  efcape  all  natural  means  of  difco- 
very  3  in  which  Cafes  Confcience  by  its 
Sentence  does,  as  it  were,  bind  a  Man  over 
to  the  Judgment  of  a  fuperiour  inviCble 
Judge.  But  I  (hall  conclude  all  with  this 
Reflexion  :  That  from  what  has  been  faid 
it  appears,  that  tho'  Mankind  had  not  any 
innate  Notion  of  a  Cod,  yet  they  are  en- 
dow'd  with  fuch  a  rational  Faculty,  by 
which  they  can  deduce  the  exiftence  of  a 
God,  from  fuch  Principles  as  are  univer- 
fally  known  and  acknowledg'd  by  the  Light 
of  Nature:  And  this  they  can  do  without 
the  help  of  Revelation,  which  muft  al- 
ways prefuppofe  the  being  of  a  God  who 
makes  that  Revelation. 


E4  SECT. 


^6  "the  Groujids  of 

SECT.   II. 

Of  the  Attributes  of  COD  in  generah 

ALtho'  we  conceive  the  Divine  Eflence 
in  it  felf  to  be  one  and  the  fame, 
w^hich  confifts  in  all  pollible  perfedion  5 
yet  the  Attributes  of  God  may  be  diftin- 
guiOi'd  and  call'd  by  peculiar  Names,  with 
refpect  to  the  different  Objeds  upon  which 
they  are  exercis'd,  and  the  different  Ope- 
rations tbat  are  exerted  upon  them  ^  not 
that  there  is  any  real  diverlity  in  God  him- 
felf,  but  only  in  our  Conceptions  of  him  ^ 
for  fuch  is  the  weaknefs  of  our  Under- 
ftanding,  that  we  cannot  in  one  Thought 
comprehend  all  the  Divine  Perfeftions, 
but  are  forc'd  to  reprefent  them  to  our 
Minds  feverally,  as  exerting  themfelves  up- 
on different  Objeds  5  and  fo  there  is  no 
difference  in  the  Attributes  themfelves,  but 
only  in  our  manner  of  conceiving,  with 
refpedt  to  their  different  Operations. 

But  before  we  proceed  to  a  particular 
enumeration  of  the  Divine  Attributes,  we 
muft  premife,  that  thefe  Attributes  are  not 
to  be  confounded  with  the  peculiar  Ef- 
fedts  proceeding  from  them,  but  thefe  two 
are  to  be  diftindtly  coniider'd  andexplain'd. 

Thus 


the  Anthvr  s  Cowverfion.       57 

Thus  Juftice  is  to  be  diftinguifh'd  from 
PuniQiment,  and  Goodnefs  from  Benefi- 
cence, as  Caufes  are  commonly  diftin- 
guifti'd  from  their  proper  Effeds. 

This  being  premis'd,  we  may  divide 
the  Divine  Attributes  into  two  forts  :  For 
ther  God  is  confider'd  (imply  as  a  Being, 
and  fo  Spirituality  and  Eternity  are  attri- 
buted to  him  ^  or  as  a  living  Being,  and 
fo  Underftanding  and  Will  are  afcrib'd  to 
him.  The  Attributes  of  God  that  are  in 
the  Will,  may  be  confider'd  two  ways,  ei- 
ther after  the  manner  of  Affeftions,  fuch 
as  we  feel  in  our  felves,  and  fo  Love,  Ha- 
tred, Anger,  Defire,  Joy,  and  Sorrow,  &c. 
are  attributed  to  God  5  or  after  the  man- 
ner of  Moral  Vertues,  as  Juftice,  Good- 
nefs, Long-fufFering ,  Severity,  d^c,  to 
which  we  may  add,  as  that  which  refults 
from  all  his  other  Attributes,  his  Glory 
and  Happinefs. 


SECT, 


^8  The  Grounds  of 

SECT.  III. 

Of  the  Vwine  Attributes  in  particular. 

OF  the  Attributes  which  belong  to 
to  God  as  he  is  fimply  a  Being,  we 
(hall  reckon  in  the  firft  place  Unity  3  for 
God  is  properly  and  numerically  one,  as 
being  undivided  in  himfelf,  and  divided 
from  all  other  things  5  and  becaufe  the 
Divine  Nature  cannot  be  multiplied  into 
different  Gods,  as  the  Human  Nature  is 
into  feveral  Men,  therefore  there  is  one 
only  true  God,  and  there  is  no  other  God 
befides  him. 

The  fecond  Attribute  which  belongs  to 
Cod  as  he  is  (imply  a  Being,  is  Spirituali- 
ty 5  for  God  is  a  Spirit,  i.  e.  a,  moft  pure 
and  immaterial  Being,  devoid  of  all  bulk, 
whofe  moft  elfential  Aft  is  Cogitation  ^ 
and  he  is  not  only  incorporeal ,  but  the 
moft  pure  and  (imple  of  all  Spirits. 

The  third  Attribute  of  this  fort  belong- 
ing to  God,  is  Eternity,  which  is  nothing 
elft  but  a  Duration  that  has  neither  be- 
ginning nor  end.  But  when  we  fay  that 
God  is  eternal,  both  a  parte  a»te,  and  a 
parte  poft^  we  include  under  this  Notion 
his  Immutability,  and  affirm ,  that  .God 

is 


the  Author  s  Converjion,        ^p 

is   free  from  all   variation   and  change. 

The  fourth  Attribute  of  God  is  his  Im- 
menfity,  whereby  he  filleth  all  places  : 
And  therefore  when  we  fay  that  God  is 
immenfe,  we  affirm  that  no  place  can  con- 
tain him,  and  that  he  is  every-where  pre- 
fent  in  all  imaginable  fpaces.  And  fo  much 
may  fuffice  for  the  Explication  of  the  firfl: 
fort  of  Attributes. 

The  fecond  fort  of  Attributes  are  fuch  as 
belong  to  him  as  he  is  a  living  Being :  And 
in  fpeaking  to  them,  we  are  firfl:  to  confi- 
der  his  Life,  as  being  the  Foundation  of 
all  this  kind  of  Attributes  and  their  Ope- 
rations, without  which  he  could  neither 
exift,  nor  ad:  as  an  intelligent  Being,  nor 
be  capable  of  Happinefs,  which  is  contrary 
to  the  Idea  we  have  already  fram'd  of 
God. 

The  fecond  Attribute  of  this  fort  is  Un- 
derftanding,  which  may  be  difl:inguiQi'd 
into  Knowledge  and  Wifdom.  The  Ob- 
jed  of  the  Divine  Knowledge  is  every  thing 
that  is  knowable,  all  things  that  are,  have 
been,  or  (hall  be,  all  things  that  are  poffi- 
ble  and  impoflible.  When  therefore  we 
fay  that  God  is  Omnifcient,  we  affirm  that 
God  does,  i.  Know  himfelf,  and  all  his 
own  infinite  Perfeftions.  2.  That  he  knows 
all  things  that  are  in  himfelf,  or  from  him- 
felf, or  without  himfelf  5  within  himfelf, 

as 


6o  The  Grounds  of 

as  his  Decrees  3  from  himfelf,  as  his  ex- 
ternal Adions  of  Creation,  Prefervation, 
&c,  without  himfelf,  as  the  Sins  of  Men, 

The  Wifdom  of  God  is  that  Perfeftion 
in  God,  whereby  he  foreknows  and  di- 
reds  the  means  which  he  thinks  fit  for  at- 
taining a  certain  End,  which  is  either  Tub- 
ordinate,  as  the  Redemption  of  Mankind, 
which  he  accomplifh'd  by  the  Incarnation 
of  his  only  Son,  or  ultimate,  which  is  the 
demonftration  of  his  own  Glory,  to  which 
all  other  things  are  made  fubfervient. 

The  third  Attribute  is  the  Divine  Will, 
which  may  be  either  confider'd  as  the  Fa- 
culty, or  the  Ad  ofwilling  fuch  and  fuch 
things  to  be  done,  for  wife,  jull,  and  good 
Ends :  Such  are  all  the  Decrees  of  God 
whereby  he  refolves  within  himfelf  to  ac- 
complifh  certain  Ends,  by  fuch  means  as 
conduce  moft  to  his  own  Glory,  And 
thefe  Decrees  are  either  abfolute,  as  thofe 
of  the  Creation,  and  fending  his  own  Son 
into  the  World  5  or  conditional,  as  the 
Decrees  of  faving  Mankind,  upon  the  Con- 
ditions of  Faith  and  Repentance. 

In  the  Divine  Will  we  may  coniidcr  two 
kinds  of  Attributes ,  whereof  the  firfi:  is 
conceiv'd  after  the  manner  of  the  AfFc- 
dions  we  feel  in  our  feives  3  the  fecond  is 
conceiv'd  after  the  manner  of  the  Moral 

Vertues, 


the  Authors  Coti'verfion.       6i 

Vertues,  which  in  us  do  govern  the  Affe- 
dions. 

Love  in  God  is  an  AfFeftion  whereby  he 
delights  in  that  which  is  good,  and  in 
communicating  himfelf  unto  it,  whence 
arifes  Goodnels.  This  Love  includes  in  it 
felf,  Grace,  Mercy,  &c. 

Hatred  is  that  Affedion  which  is  oppo- 
lite  to  Love,  whereby  God  abhors  every 
thing  that  is  evil. 

Anger  hath  great  affinity  with  Hatred, 
and  in  us  it  is  an  AfFeftion  whereby  we 
keep  oflF  any  thing  that  is  evil  from  our 
felves  ,  but  in  God  it  (ignifies  his  purpofe 
of  punifhing  Evil-doers. 

The  Juftice  of  God  does  perfeftly  agree 
with  his  Holinefs,  and  is  that  Perfedion 
whereby  he  always  wills  and  does  that 
which  is  good,  holy,  juft,  and  right,  and 
this  is  caird  Univerfal  JulHce  5  but  his 
particular  Juftice  is  that  which  diftributes 
to  every  one  what  is  due,  or  that  whereby 
he  rewards  the  Good,  and  punilhes  the  E- 
vil,  and  fo  it  refpeds  Man  as  fubjedtothe 
Lavv  of  Nature. 

This  Juftice  is  temper'd  v/ith  Mildnefs 
and  Long-fuffcring,  which  are  thofe  Per- 
fedions  in  God  that  rcftrain  his  Anger 
againft  Sinners  without  a  great  caufc. 

The  Omnipotence  of  Cod  is  that  Per- 
fcdion  whereby  he  can  do  all  things  that 

do 


62  The  Grounds  of 

do  not  imply  a  contradiction,  and  is  fuch 
a  Power  as  nothing  can  refill:.  The  Glory 
of  God  is  the  Excellency  of  the  Divine 
Nature,  whereby  he  infinitely  exceeds  all 
the  Creatures.  The  Happinefs  of  God  is 
the  refult  of  all  the  Divine  Perfections, 
in  which  he  cannot  but  take  great  compla- 
cency, and  fo  they  make  him  infinitely 
happy  by  the  contemplation  of  them. 

From  whathasbeen  laid,  we  mayinfpr. 
That  fince  God  is  a  moft  fimple  Being,  and 
his  Attributes  are  not  really  diftinguilh'd 
from  one  another,  his  Actions  do  not  pro- 
ceed from  one  attribute  alone ,  but  from 
an  harmonious  concurrence  of  all  his  Attri- 
butes together. 


3  E  C  T. 


the  Authors  Coiwerfton.       C^ 

SECT.    IV. 

Of  God's  End  in  Creating  the  World. 

HAving  thus  eftablifti'd  the  Exiftence 
of  a  God,  and  prov'd  him  to  be 
the  Creator  and  Governor  of  all  things, 
fo.  far  as  was  neceffary  in  a  matter  fo  clear 
and  evident  in  it  felf,  I  proceed  now  to 
confider  the  End  which  God  might  pro- 
pofe  to  himfelf  in  creating  the  World, 
which  muft  be  fuch  as  is  Cutable  to  his  own 
infinite  Perfedtions :  And  feeing  the  Glory 
of  God  is  the  rcfult  of  his  moll  excellent 
Nature,  we  cannot  imagine,  that  he  did 
propofe  to  himfelf  any  other  End  in  all 
his  Works,  befides  his  own  Glory.  And 
this  feems  to  me  as  clear  as  the  Sun  at 
Noon-day.  But  if  all  the  Creatures  were 
made  for  the  Glory  of  God,  then  'ris  cer- 
tain that  every  one  of  them  is  bound  to 
glorifie  God  in  that  Station  wherein  it  was 
created  ,  and  fo  we  fay,  that  the  Heavens 
declare  theGlory  of  God,  becaufe  by  them 
we  come  to  the  knowledge  of  God  :  But 
Man  being  the  mod  perfeft  of  all  the  vifi- 
blc  Creatures,  and  endow'd  with  the  mod 
excellent  Faculties,  ought  fo  much  the 
more  to  (hew  forth   ih^  Glory  of  God 

above 


64  Ti^  Cronnds  of 

above  all  the  other  Creatures,  by  how 
much  he  is  more  capable  and  adapted  by 
Nature  to  that  end.  And  indeed  the  in- 
animate Creatures  can  only  (ilently  com- 
mend their  Maker,  but  it  is  the  Duty  of 
Man  to  make  their  Praifes  vocal,  and  to 
declare  the  infinite  Power,  Wifdom,  and 
Goodnefs  of  God,  which  plainly  appear 
in  the  Works  of  the  Creation.  And  this 
is  the  Great  End  for  which  his  Faculties 
were  given  him  by  God  5  for  therefore  has 
he  Eyes  to  fee,  and  an  Underftanding  to 
perceive  and  apprehend  the  wonderful 
Works  3  therefore  has  he  a  Tongue  given 
him  to  publifh  the  Praife  that's  due  to 
his  moft  excellent  and  bountiful  Creator. 
Whether  therefore  we  confider  the  End  for 
which  Man  was  created,  or  the  many  and 
great  Benefits  he  has  received  from  God,  as 
the  creating  him  of  fuch  an  excellent  Na- 
ture, his  Prefcrvation,  &c.  he  cannot  but 
be  fenfible  that  he  is  ftridly  oblig'd  to 
worQiip  and  ferve  him  in  feme  way  or 
other :  For  all  Men  will  own,  that  we 
ought  not  only  to  remember  our  Benefa- 
dors;  but  to  return  them  hearty  Thanks 
fuitable  to  the  greatnefs  of  the  Benefits  we 
have  receivM. 


SECT, 


the  Authors  Cojrverfion,        6^ 

SECT.    V. 

Of  the  Necejjity  of  a  Di'vine  Ke'v  elation,, 

AND,  I.  Since  the  Divine  Favours 
are  fo  great  and  fo  valuable,  'tis  cer- 
tain that  no  Man  can  render  him  any  Wor- 
fhip  and  Service  that  is  equivalent  to  them* 
2.  Since  God  is  a  moft  perfed  and  fimple 
Being,  he  will  be  vi^orfliipp'd  in  a  perfedfc 
and  fimple  manner  3  but  'tis  impoffible 
that  Mankind  {hould  now  in  its  prefent 
State  ol  Corruption,  unanimoufly  agree  in 
the  true  Way  of  worihipping  God,  if  it 
were  left  to  their  Invention  \  for  befides 
that  the  Reafon  of  Men  is  infinitely  va- 
rious, according  to  their  different  Tempers, 
Capacities,  Prejudices  of  Education,  &ci 
Human  Nature  is  fo  much  corrupted,  and 
does  daily  fo  far  degenerate  more  and 
more,  as  we  find  by  fad  Experience,  that 
they  can  neither  difcern  the  right  manner 
of  wof (hipping  God,  nor  perform  hirii 
pure  and  acceptable  Service. 

Befides,  fuppofing  that  Mankind  could 
agree  in  a  certain  Form  of  Divine  Service, 
and  preferve  it  found  and  entire,  yet  ftill 
this  Doubt  would  always  remain  in  their 
Minds,  Whether  fuch  a  Wor(hip  were  ac- 

F  ceptabk 


66  The  Groutids  of 

ceptable  to  God  or  no  }    For  whether  we 
oft'er  to  him  Gilts  or  Sacrifices,  they  all 
belong  to  him  as  Lord  of  the  whole  Crea- 
tion 5  nay,  if  we  (hould  facrifice  to  him 
our  Soul  and  Body,  we  give  him  nothing 
but   what  we   have  receiv'd  of  his  free 
Bounty  ^   and  therefore  we  can  never  be 
certain  that  we  are  acceptable  to  him  by 
any  thing  we  can  do,  or  offering  we  can 
make.     And  this  is  what  Socrates  faid  of 
old,  a  little  before  his  Death  :  /  have  la- 
hour' d  all  wy  Utfe-time.    and  dove  what  I 
could   to  render  my  felf  acceptable  to  God^ 
and  yet  I  Jiill  doubt  ivhether  I  have  pleas  d 
him  :  As  liegis  relates  in  his  D/fcourfe  of 
Philofophy.    From  whence  we  may  con- 
clude, that  Mankind  by  Nature  is  fo  much 
miftaken  in  their  "Notions  of  God,  and  has 
fo  far  err'd  from  the  right  wayofworfhip- 
ping  him,  being  wholly  addicted  to  fenfi- 
ble  Things  and  PIcafures,  that  a  Revela- 
tion from  God  was  abfoiutely  neceflary  to 
teach  him  the  true  Knowledge  of  God  and 
of  his  Will,  particularly  as  to  the  man- 
ner of  performing  him  acceptable  Service 3 
and  therefore  our  infinitely-good  and  mer- 
ciful God,  taking  pity  of  the  natural  Blind- 
nefs  of  Mankind,  was  pleafed  of  his  infi- 
nite Goodnefs  to  reveal  his  Will  to  them, 
and  the  particular  manner  wherein  he  will 
be  worftiipt.     And  this  Revelation  being 

once 


the  Author  s  Con'verjiojt,        6y 

once  made,  all  Men  to  whom  it  is  fuffi- 
ciently  propos'd,  are  bound,  as  they  hope 
for  Salvation ,  and  would  avoid  eternal 
Torment,  to  keep  the  Commands  of  God, 
and  obferve  that  Form  of  Divine  Worlliip 
which  he  himfelf  has  prefcrib'd  ;  Which 
Obfervation  of  Divine  WcrQiip  is  that 
which  is  commonly  call'd  Religion. 

But  before  we  proceed  to  treat  of  Re- 
ligion, it  may  be  necefl'ary  to  obferve,  that 
becaufe  Men  are  ftiflf-necked,  and  flovv  to 
believe  Divine  Truth,  therefore  left  any 
(hould  call  in  queftion  the  Revelation  that 
comes  from  God,  and  take  him  foranlm- 
poftorwho  deliver'd  it, 'twas  neceflary  that 
it  (hould  be  confirm'd  by  certain  Evidence, 
the  better  to  perfuade  Men  to  believe  that 
it  came  from  God  5  and  fo  we  find  that 
the  Chriflian  Religion  was  confirm'd  by 
Miracles^  and  fupernatural  Signs  at  the  time 
of  its  firft  publication  :  And  becaufe  cun- 
ning and  ingenious  Men  may  do  many 
things  by  their  extraordinary  Art  and  Skill, 
which  may  feem  to  us  miraculous  when 
they  really  are  not,  wefliall  hereafter  Qiew 
how  any  Man  may  difcern  between  a  true 
Miracle,  and  that  which  is  falfly  pretended 
to  be  one.  This  being  premis'd,  I  fliall 
now  fubjoyn, 

F  2  SECT, 


68  The  C rounds  of 

SECT.    VI. 

Of  Religion  in  generaL 

Qlnce  God  is  a  moll:  perfeft  Being,  'tis 
t^  certain  that  he  cannot  contradift  him- 
felf,  and  eftablifh  two  contrary  Religions, 
having  different  and  inconfiftent  Objedsof 
WorQiip  5  and  therefore  when  we  fee  fo 
many  different  Religions  in  the  World , 
every  one  of  which  is  contrary  to  ano- 
ther ,  and  condemns  another ,  we  muft 
conclude  that  only  one  of  thefe  Religions 
is  true,  and  of  Divine  Authority,  and  that 
rlie  reft  are  Human  Inventions,  Frauds,  and 
Forgeries  :  It  concerns  us  therefore  to  en- 
quire after  the  Means  whereby  we  may  di- 
itinguiQ).  the  true  Religion  from  thofe  that 
are  falfe. 

Thefe  Means  may  be  confider'd  two 
ways,  either  with  refpe^t  to  the  Evidence, 
or  to  the  Object.  We  have  already  obferv'd, 
that  the  great  Evidence  of  the  true  Reli- 
gion, is  the  Miracles  that  are  wrought  for 
the  confirmation  of  it  ^  but  that  we  may 
be  able  to  difcern  true  [vliracles  from  thofc 
that  are  counterfeit.  I  (hall  lay  down  the 
rhree  chief  Conditions  which  are  requifite 
in  a  true  Miracle.    The  firft  is,  That  he 

who 


the  Author  s  Corwerfion.        6<^ 

who  works  a  Miracle,  (liould  know  before- 
hand that  he  is  to  work  it,  and  have  a 
mind  to  do  it.  The  fecond  is.  That  it  be 
certainly  known  that  the  Miracle,  or  Sign, 
was  wrought,  and  that  the  Etlcd  of  it  be 
obvious  to  our  Scnfcs.  The  third,  That 
the  Thing  done  be  fuch  as  tranfcends  all 
the  Power  of  natural  Caufes  5  which  may 
be  done  two  ways :  The  firft  is,  when  it  fo 
far  tranfcends  all  the  Powers  of  Nature, 
that  it  appears  plainly  inipofllble  to  be 
wrouglit  by  them,  as  the  railing  of  the 
Dead  to  Life  again.  The  fecond  is,  when, 
the  thing  done  is  fuch  as  does  not  exceed 
the  force  of  natural  Caufes,  but  the  man- 
ner of  doing  it  is  plaiiily  fupernatural,  as 
the  curing  of  Difeafes  by  a  Word-fpeaking, 
without  applying  any  l^emedy. 

As  to  the  Objeft  of  true  Religion,  it 
ought  to  refpcd  the  Glory  of  God,  the 
Publick  Good,  and  the  Private  Good  of 
every  particular  Man.  And  thcfe  are  the 
Means  which  I  think  fufticient  for  difcern- 
m'g  a  true  Religion  from  that  which  is 
falfe.  For,  i.  As  to  Miracles,  'tis  certain, 
that  God  will  not  exert  liis  Almighty 
Power  to  confirm  a  Lye,  and  juttifie  an  Im- 
poftor.  2.  As  to  the  Oh'yidi  of  Religion, 
'tis  likevvife  certain,  that  every  falfe  Reli- 
gion  which  is  invented  by  a  Deceiver,  is 
attended  with  feme  abfurdity  in  its  Do- 

F  3  dtnne 


70  The  Grounds  of 

ftrine  or  Precepts,  and  contains  in  it  fome- 
thing  either  contrary  to  the  Divine  Na- 
ture, or  the  Good  and  Welfare  of  Man- 
kind. If  therefore  we  can  difcover  fuch  a 
Religion  as  has  the  above-mention'd  Evi- 
dence and  Objed,  we  may  fafely  conclude 
that  it  is  revealed  by  God  3  but  if  it  be  de- 
fective in  either  of  thefe  two,  we  muft  be- 
lieve that  it  is  falfe,  and  ought  to  be  reject- 
ed by  all. 


SECT.     VII. 

Of  the  Chrijiiati  Religion  in  generaly 
and  particularly  of  the  Miracles 
wrought  in  Confirmation  of  it, 

IT  would  be  an  endlefs  as  well  as  ufelefs 
Work,  to  run  over  all  the  feveral  Rellr 
gions  that  are  in  the  World,  for  choofing 
one  from  among  them  which  is  eftablifh'd 
upon  good  Principles  and  fure  Founda- 
tions f  and  therefore  I  fliall  fingle  out  the 
Chriftian  Religion  as  that  which  Teems  to 
me,  at  the  firft  propofal,  to  be  more  excel- 
lent than  the  reft,  and  endeavour  to  prove. 
That  it  is  founded  upon  the  cleared  and^ 
ftfongeft  Evidence,  tl^at  any  rational  Man" 

.  can 


the  Authors  Cower jioji.        71 

can  defire  in  matters  of  that  nature.     And 
this  I  hope  will  give  full  Satisfadion  to  the 
Reader  of  the  following  Difcourfe,  if  he 
be  a  Chrilf  ian  5  and  I  defire  him  to  judge 
for  himfelf  in   this  Cafe,  by  comparing 
his  own  Religion  with  all  the  other  Re- 
ligions profefs'd  in  the  World,  and  he  will 
undoubtedly  find  it  to  excel  all  the  reft, 
for  the  reafonablenefs  and  certainty  of  its 
Doctrines,  and  the  holinefs  and  goodncfs 
of  its  Laws.     But  if  the  Reader  be  a  Jev7, 
a  Turk,  or  Heathen,  I  hope  he  will  take 
the  pains  to  compare  his  own  Religion 
impartially  with  theChriftian,  and  I  doubt 
not  he  will  quickly  perceive  on  which  fide 
the  advantage  lies,   as  to  the  evidence  of 
Principles,  and  goodnefs  of  Precepts.  For 
I.  The  Miracles  of  Chrift  were  infinitely 
more  numerous  and  greater  than  thofe  of 
Mofes  5  and  Mahomet  never  pretended  to 
work  any  Miracles  for  Confirmation  of  his 
Religion,  but  us'd  the  Sword  only  for  its 
propagation :  And  as  to  the  Pagans,  the 
ftrange  Feats  which  they  pretend  to,  are 
either  ridiculous  and  incredible,    or  the 
Tricks  and  Forgeries  of  their  Priefts,  which 
cannot  endure  a  fair  Trial,  as  will  appear 
more  fully   hereafter.     At  prefent  I  (hall 
apply  my  felf  to    the  Confideration  of 
Chrift's  Miracles,  and  fliewthat  they  have 
all  the  Charaderifticks  of  true  Miracles, 

F  4  and 


y:?  T^he  Grounds  of 

and  that  they  were  undoubtedly  wrought 
by  him  for  the  Confirmation  of  his  Re- 
ligion, when  it  was  firft  dehvered  ii\ 
Judaea. 

And,  I.  The  Miracles  of  Chrift  have 
all  the  three  Conditions  afore-mentiond 
which  are  requifite  in  true  Miracles :  For,  ^ 
I.  Chrift  knew  before-hand  that  he  was 
to  do  his  Miracles,  and  freely  chofe  to  worl^ 
them  in  fome  places,  and  not  in  others,  as 
appears  from  the  Hiftory  of  his  Life,  re- 
corded by  the  Evangelifts.  2.  He  did  not 
work  his  Miracles  in  fecret  places,  or  in  a 
corner,  but  publickly  and  openly,  in  the 
Face  of  the  Sun,  before  great  Multitudes 
pf  People,  of  all  forts,  not  only  Friends 
but  Enemies,  and  the  wonderful  Effects 
pf  them  were  apparent  totheSenfes  of  all 
that  were  prefent  :  And  therefore  that 
fuch  Miracles  were  wrought  by  him,  is 
ownd  not  only  by  Chriftians,  but  even 
by  the  Jews  in  their  Talmud,  by  Mahomet 
in  his  Alcoran,  and  by  many  Pagan  Au- 
thors, whofe  Names  and  Teftimonies  (hall 
be  hereafter  mentioned.  And  Laftly,  The 
Miracles  of  Chrili  were  fuch  as  tranfcend- 
ed  all  the  Powers  of  natural  Caufes  5  as  to 
raife  the  Dead  to  Life  again,  to  give  Sight 
to  the  Blind,  Hearing  to  the  Deaf,  Health 
to  the  Sick,  without  theufeof  any  Medi- 
fines,  or  natural  Means,  that  are  proper 


the  Author  s  Con<verjmj.        7  5 

to  cure  thofe  People  5  all  which  Efied:s 
therefore  muft  needs  proceed  from  a  fuper- 
iiatural  Power,  and  can  be  afcrib'd  to  God 
only. 

Tho*  what  has  been  faid  may  be  thought 
fufficient,  yet  to  convince  all  Men  more 
fully  of  the  fupernatural  force  and  energy 
that  was  confpicuous  in  ChriiVs  Miracles,  I 
(hall  add  the  following  Confiderations  : 
I.  That  they  were  in  a  manner  infinite  for 
number,  fo  that  they  cannot  be  particu- 
larly reckoned  up  5  for  he  went  thro'  all 
the  Cities  and  Villages  of  Jnci^a^  curing 
all  Difeafes,  and  heal'd  all  that  were  pof- 
fefs'd  of  the  Devil :  And  the  Writers  of 
his  Life  declare,  that  he  wrought  many 
other  Miracles  befides  thofe  which  are 
mention  d  in  their  Hiftory.  2.  That  they 
extended  univerfally  to  all  forts  of  Crea- 
tures, over  which  he  (hew'd  an  abfolute 
Dominion,  by  the  miraculous  Effeds  he 
produc'd  5  as  over  Devils,  by  driving  them 
out  of  Men  that  were  poffefs'd  with  them* 
over  the  Winds  and  Seas,  by  allaying  the 
Storm  and  Tempeftat  his  Command  5  over- 
the  Fifties  and  Loaves,  by  multiplying  a 
few  of  them  to  fuch  a  prodigious  quantity 
as  w^as  fufficient  to  feed  Five  thoufand  5 
over  the  Swine,  by  fufFering  the  Devils  to 
enter  into  them,  and  drive  them  head-long 
^nto  the  Sea  ^  over  the  Fig-Tree,  by  blaft- 

ing 


74  7^^  Grounds  of 

ing  it  with  his  Word  ^  over  the  Water,  by- 
changing  it  into  Wine  5  over  all  forts  of 
Difeafes,  by  healing  of  them  ^  and  laftly, 
over  Death  it  felf,  by  railing  the  Dead  to 
Life  again.  5.  The  Miracles  of  Chrifl:  pro- 
duc'd  fuch  EfFeds  as  were  not  tranfienc  but 
permanent :  For  the  Dead  being  rais'd  to 
Life,  continu'd  to  live  5  the  Blind  having 
receiv'd  their  Sight,  continu  d  to  fee  5  the 
Lepers  being  cleans'd,  continu'd  clean  : 
And  all  thefe  things  were  done  in  the  pre- 
fence  of  many  Beholders,  who  faw  and 
obferv'd  the  wonderful  change  that  was 
wrought.  4.  All  the  Miracles  of  Chrift 
but  two,  were  Miracles  of  great  Mercy 
and  Coodnefs  as  well  as  Power  5  as  the 
healing  of  Difeafes,  the  raifing  the  Dead 
to  Life  again,  &c,  I  fay,  except  two,  which 
were  his  fending  the  Devils  into  the  Herd 
of  Swine,  and  the  curfing  of  the  Fig-Tree  : 
And  thefe  ferv'd  to  (liew  his  abfolute  Do- 
minion over  Plants  and  Animals.  5.  All 
the  Miracles  of  Chrift,  even  thofe  that  re- 
quire the  greateft  Power  and  Energy,  were 
wrought  by  a  Word-fpeaking.  After  La- 
zarus had  lain  three  Days  in  the  Grave, 
he  did  but  fay  to  him,  Come  forth  -^  and 
immediately  he  arofe,  with  all  his  Crave- 
Cloaths  upon  him  :  He  did  but  take  the 
Ruler's  Daughter  by  the  Hand,  and  fay 
unto  her,  Maidj  arijfe  5  and  prefcntly  hej" 

Spirit 


the  Author  s  Conifer  (ion.        7  5 

Spirit  came  again,  and  ftie  arofe  ftraight- 
way.  He  had  fuch  a  divine  commanding 
Power  over  all  natural  Caufes,  that  he 
cur'd  the  mod  defperate  Difeafes,  even  at 
a  diftance,  by  fpeaking  a  few  Words  : 
Thus  he  cur'd  the  Noble-man's  Son,  when 
he  was  at  the  point  of  Death,  by  laying, 
Thy  Soft  liveth  ^  and  the  Centurion's  Ser- 
vant, by  faying,  As  thou  hafl  believd,  fo 
be  it  done  unto  thee  :  Nay,  the  difeafed 
Woman  that  follow'd  him  in  a  Croud  was 
cur'd  by  touching  the  Hem  of  his  Garment, 
becaufe  (lie  believ'd,  when  he  perceiv'd 
that  Vertue  was  gone  out  of  him.  All 
thefe  Miracles  he  wrought  without  ufing 
means  5  and  when  he  applied  fome  means, 
they  were  fuch  as  were  naturally  unfit  to 
produce  the  EfFeft  intended  ;  As  when  he 
cur'd  the  Man  born  blind,  by  fpitting  on 
the  Ground,  and  making  Clay  of  his  Spit- 
tle, and  anointing  his  Eyes  with  it,  fend- 
ing him  to  the  Pool  of  Siloam  ^  and  the 
performing  this  Cure  by  fuch  unfit  means, 
was  no  lefs  an  Argument  of  his  Divine 
Power  in  working  the  Miracle,  than  if  he 
had  us'd  no  means  at  all.  6.  Chrift  had 
not  only  this  Power  in  himfelf  of  working 
Miracles,  but  he  difpos'd  of  that  Power  to 
his  Apoftles,  who  wrought  many  Signs 
and  Wonders  in  his  Name  :  So  St.  Peter 
cur'd  the  lame  Man,  by  commanding  hiqi 

in 


76  The  Grounds  of 

in  the  Name  of  Jefus  to  rife  up  and  walk  5 
a  Miracle  that  was  notorioiiily  known  to 
all  that  dwelt  at  Jerufdem^  and  which  the 
Rulers  of  the  Jews  could  not  deny,  tho* 
they  were  their  malicious  Enemies.  Nay, 
the  Dead  were  raifed  by  them,  Tabitha  by 
St.  Peter^  and  Eutj/chtts  by  St.  Paul  5  and 
Handkerchiefs  and  Napkins  obtain  d  the 
Virtue  of  doing  mighty  Cures ,  by  being 
fent  from  the  Apoftles  Hands  5  and  St.  Pe- 
ters Shadow  heard  all  that  were  afflicted 
with  evil  Spirits  throughout  all  Jerufalem^ 
and  all  the  Cities  round  about  it,  as  we 
read  in  the  ACh  of  the  Ap^flles.  This  was 
a  wonderful  demonftration  of  the  Divine 
Power  in  Chrift,  that  he  could  communi- 
cate the  Gift  of  Miracles  to  his  Difciples  5 
as  it  was  of  his  Divine  Prefcicnce,  that  he 
foretold  a  thing  fo  ftrange,  which  requir'd 
an  Almighty  Power  to  accomplilh,  by  afTu- 
ring  thofe  that  believed  in  him,  that  they 
fhould  out-do  the  many  Miracles  he  him- 
felf  had  wrought^  both  which  were  his 
peculiar  Prerogatives,  whereby  he  excell'd 
the  fird:  Founders  of  all  the  other  pretend^ 
ed  Religions  in  the  World,  who  never 
pretended  to  the  Power  of  bellowing  the 
Gift  of  Miracles  upon  their  Difciples,  or 
to  foretel  the  working  of  them.  7.  The 
Apoftles,  after  they  received  their  Commif- 
Hon  fron;i  Chrift  to  preach  the  Gofpcl  to 


the  Author  s  Coti'verjion,        77 

all  Nations,  wrought  Miracles  not  only  in 
Jernfalem  and  the  Land  of  Jfidd;ay  but  in 
Samaria^  Phemce^  Cyprus^  Antioch,  EphefuSy 
and  many  other  Cities  and  Countries  thro' 
which  the  Apoftles  travell'd  for  planting 
the  Chriftian  Faith,  in  all  which  places 
God  confirm'd  the  Word  of  his  Grace,  by 
doing  Signs  and  Wonders  by  the  Apoftles 
Hands,  as  we  read  in  the  A&s  of  the  Apo- 
flles  5  and  St.  Paul  afTures  us,  that  from 
Jerufalcm  round  about  unto  Illyrkum,  the 
Gofpel  had  been  preach'd  by  him  with 
mighty  Signs  and  Wonders :  Nay,  fo  uni- 
verfally  fpread  was  the  Fame  of  the  Apo- 
ftles  Doftrineand  Miracles,that  their  Sound 
went  into  all  the  Earth,  and  their  Words 
unto  the  Ends  of  the  World  5  for  not  only 
the  Jews  but  Gentiles,  the  Romans^  Co- 
rinthiatjs^  and  fome  of  all  the  raoft  famous 
Countries  then  known,  were  converted  to 
the  Chriftian  Faith,  by  the  Preaching  and 
Miracles  of  the  Apoftles,  who  could  all  te- 
ftifie,  that  they  faw  fuch  mighty  Works 
done  by  them,as  convinc'd  them  that  their 
Doftrine  was  from  God  :  So  that  this  Evi- 
dence was  not  only  publickly  but  univer- 
fally  known.  8.  This  Gift  of  Miracles 
was  not  confin'd  to  the  Days  of  the  Apo- 
ftles,  but  was  continued  in  the  Chriftian 
Church  for  the  firft  three  Centuries,  as  ap- 
pears from  the  Writings  of  Innmts^  Ori- 


78  The  Gronnds  of 

gen^  TertHllian,  and  other  Primitive  Chri- 
ftians,  who  relate  innumerable  Inftances  of 
this  miraculous  Power  in  the  fecond  and 
third  Ages  ot  the  Church,  and  appeal  for 
the  Truth  of  their  Relations  to  the  Hea- 
thens who  liv'd  in  thofe  Times :  And  of 
its  continuance  in  the  fourth  Century,  Eh- 
febiitSj  (jril^  and  Auftin^  are  fufHcient  Wit- 
nelles  5  all  which  are  cited  in  feveral  late 
Writers,    to  whom  I  refer  the  Reader. 
And  fome  of  the  Miracles  wrought  in  thefe 
Ages,  are  not  only  teftiiied  by  Chriftians, 
^  but  alfoby  Heathens  ^  for  Marcus  Aitrelius 
himfelf  teftiiied  publickly  in  his  Letters  to 
the  Senate,  the  Miracle  tnat  was  wrought 
at  his  Battle  with  the  Marcomafz^ij  when 
the  Chriftian  Soldiers  obtain'd  by  their 
Prayers,  a  refre(bing  Shower  to  the  Roman 
Armydiftrefs'd  for  want  of  Water  5  while 
at  the  fame  time  the  Forces  of  the  Barba- 
rians were  overwhelmed  with  Hail   and 
Thunder.     It  appears   to  be  a  thing  fo 
commonly  known,  that  it  is  mentioned  by 
the  Poet  Claudian,  in  6.  Cof/f,  Hof/, 

— '—Chaldsk  mago  feu  carmhia  ritit 
Armiivcre  Deos,  feu  quod  reor  omnc  To- 

Obfcqii'ium  Marci  mores  potuere  mereri. 

And 


the  Authors  Con'verfion,        y^ 

And  the  Prodigy  by  which  Thcodojius 
crulh'd  the  Rebellion  of  Engemuf,  and  Ar- 
hegajies  is  alfo  mentioned  by  the  fame  Poet, 
in  thefe  words : 

0  mmium  diUBe  Deo,  cuifiwdit  ab  antris 
lEobis  armatas  hyemes^  ^  militat  <ether^ 
Et  conjtirati  vcnhtnt  in  clajjica  venti. 

Claud,  de  3.  Conf.  Hon. 

Vorphyrieconic^QSj  that  wonderful  Cures 
were  done  at  the  Tombs  of  Chriftian  Mar- 
tyrs, Hier,  adv.  Vigilant. c,  4.  And  that  the 
Heathen  Gods  could  give  no  help  to  Men, 
after  that  Jefus  began  to  be  worfhippd, 
Enfcb.  lib.  5.  pr£p.  Evang.  And  Apollo  de- 
clar'd  from  the  Oracle,  That  certain  jufl: 
Men,  viz.  the  Chriftians ,  hinder'd  him 
to  foretel  the  Truth,  Ei/feb.  de  Fit.  Con- 
Pant,  and  the  Oracle  at  Delphos  con- 
ic fs'd,  That  he  could  give  no  Refponfes  , 
becaufe  Babjlas ,  the  Martyr's  Bones, 
were  buried  near  him ,  as  is  related  by 
Chrjfojl.  Or  at.  2.  in  Baby  I  am.  In  fine,  it 
was  a  thing  fo  commonly  known  and  ta- 
ken Notice  of  in  the  firil  Ages  of  Chri- 
ftianity,  that  the  Heathen  Oracles  were 
ftruck  dumb  5  that  Pint  an  h  wrote  a  Book 
concerning  the  Reafon  why  the  Oracles 
had  ceas'd.  And  hence  it  appears,  that 
this  Power  of  working  Miracles  was  con- 
tinu  d  in  the  Chriftiau'Church  for  the  firfl: 

four 


8o  The  G rounds  of 

four  Centuries  ^  which  adds  great  ftrength 
and  force  to  the  Evidence,  as  being  attelted 
by  fuch  a  vaft  Cloud  of  Witnelles  as  liv'd 
in  that  large  compafs  of  time. 

To  conclude,  I  muft  defire  the  Pveader  to 
take  Notice,  that  the  force  of  this  Argu- 
ment confifts  chiefly  in  thefe  three  things : 

1.  That  if  fuch  Works  were  really  per- 
formed, as  is  pretended,  they  were  true 
and  proper  Miracles,  fuch  as  could  only  be 
done  by  the  Almighty  Power  of  God. 

2.  That  we  have  fufficient  AlTurance  that 
thefe  Miracles  were  wrought  by  Chrift  and 
his  Apoftles,  and  the  other  Difciples,  to 
whom  they  are  afcrib'd  by  thofe  that  re- 
late them.  3.  That  thefe  mighty  Works 
were  done  in  Confirmation  of  the  Chriftian 
Religion. 

I.  That  the  wonderful  Works  pretended 
to  be  done  by  Chnft  and  his  Apollles  were 
true  and  real  Miracles,  fuch  as  could  only 
be  wrought  by  an  Almighty  Power,  will 
appear,  by  confidering,  i.  That  they  could 
not  be  performed  by  the  mod  improved 
Arts  and  Skill  of  Men,  or  by  any  juggling 
Tricks  and  Frauds.  To  cure  all  Difeafes, 
and  raife  the  Dead  to  Life  again,  by  a 
Word-fpeaking,  are  too  great  and  mighty 
Works  for  Human  Power  and  Skill  in  the 
higheft  improvement  5  they  cannot  cure 
Difeafes  without  the  application  of  fome 

proper 


the  Author  s  Con'verfion.       8i 

proper  Medicines,  they  cannot  command  a 
deadCarcaCe  to  rile  out  of  the  Grave,  and 
reftore  the  Litje  and  Soul  to  it  again,  after 
it  has  been  dead  three  Days.  Thefe  things 
appear  fo  plainly  impoffible  to  the  natural 
Powers  of  Mankind,  tliat  as  it  were  ridi- 
culous for  any  Man  to  ailert  the  contrary, 
fo  it  were  needlefs  to  confute  them.  But 
neither  can  they  be  done  by  the  Tricks  of 
Jugglers  and  Conjurers ,  who  cheat  and 
gull  the  People  with  the  counterfeit  ap'- 
pearance  of  wonderful  Feats,  which  they 
perform  by  unheeded  Caufes,  and  fecret 
Ways  of  ad-ing  ^  for  there  could  be  no 
Trick  us*d  in  mod  of  thofe  Miracles  which 
were  wrought  ^  as  in  raifing  Lazarm 
from  the  Dead,  after  he  had  lain  three 
Days  in  the  Grave,  before  many  Specta- 
tors who  knew  that  he  was  dead,  and  that 
the  fame  Lazarus  was  now  rais'd  again  j 
and  it  is  altogether  incredible,  that  a 
Cheat  of  this  nature  (hould  be  carried  on 
thro'  fo  many  inlhnces,  for  fo  long  a  time, 
and  that  none  of  the  great  Numbers  that 
were  conccrn'd  in  the  Contrivance,  nor  of 
the  Spectators,  many  of  whom  were  Jews 
and  Heathens,  (hoiild  difcover  the  Cheat, 
efpecially  confidering  that  the  Contrivers 
could  ferve  no  worldly  End  by  impoling 
upon  the  World  5  but  on  the  contrary 
they  met  with  Bonds  and  Death  for  this 

G  pre- 


8  2  The  Gr  OH  fids  of 

pretended  Trick  5  and  many  of  the  Speda- 
tors  being  learned  and  ingenious  Men,  of 
a  contrary  Religion,  were  fufficiencly  able 
and  ftrongly  inclin'd  to  have  difcover*d 
the  Cheat,  if  there  had  been  any,  which 
yet  was  never  done  5  and  therefore  we  may 
certainly  conclude,  that  the  pretended  Mi- 
racles were  not  wrought  by  juggling 
Tricks. 

2.  Seeing  thefe  wonderful  Works  could 
not  be  done  by  the  Power  or  Artifice  of 
Men,  they  muft  be  wrought  either  by  the 
Power  of  created  Spirits,  or  the  Almighty 
Power  of  God  :   But  that  they  were  not 
wrought  by  the  Power  of  any  created  Spi- 
rits, will  appear  by  confidering,  that  they 
muft  either  be  done  by  good  Angels,  or 
evil  Spirits  :   As  to  good  Angels,  befides 
that  many  of  the  Works  aforc-mention  d 
appear  to  be  above  the  Power  of  any  Crea- 
ture, as  we  fhall  (hew  prefently,  I  fhall  only 
obferve ,    that  if  they  had  been  done  by 
good  Angels,  this  would  be  a  demonftra- 
tion  of  the  truth  of  Chrift's  Revelation, 
no  lefs  than  if  they  were  wrought  by  a 
Power  inherent  in  himfclf  ^  for  the  good 
Angels  are  the  Minifters  of  the  heavenly 
Kingdom,   and  are  fuppos'd  always  to  do 
the  Will  of  God,  and  defign  the  Welfare  of 
Mankind.     And  it  is  utterly  inconliftent 
with  all  the  Notions  we  have  of  them, 

that 


the  Authors  Coti'verfion,        8:^ 

that  they  ftiould  contribute  fuch  a  mighty 
affiftance  to  delude  the  World  with  a  falfe 
Do^rine  5  and  to  perfuade  fo  many  Thou- 
fands  of  its  Preachers  and  Profeflbrs  to 
endure  the  greateft  Miferies,  and  moft 
painful  Deaths  in  the  World,  without  any 
hopes  of  a  future  Reward  in  another  Life 
for  their  prefcnt  Sufferings :  fuch  a  wic- 
ked Impoflure  is  agreeable  only  to  the 
Falfhood  and  Malice  of  evil  Spirits  5  and 
this  indeed  is  the  laft  Refuge  and  Strong- 
hold of  Infidels,  who  denying  the  Truth 
of  Chrift's  Revelation,  afcribe  his  wonder- 
ful Works  to  the  Power  of  wicked  Spirits, 
with  whom,  they  fay,  he  was  confederate* 
So  did  the  Jews  in  his  own  time  5  for 
when  the  Pharifees  heard  of  his  healing 
one  blind  and  dumb,  who  was  polTefs'd 
with  a  Devil,  they  faid.  This  Fellow  docs 
not  caji  out  Devils^  bnt  by  Beelzebub  the 
Priffce  of  Devils,  M^t.  12.  24.  i.  c.  He  does 
it  by  a  Contcderacy  with  evil  Spirits.  A- 
gainft  which  pretence  Chrifthimfelf  argues 
very  ftrongly  in  the  following  Verfes,  Eve- 
ry Kingdom  divided  agai^ifl  it  Jdf  k  brojfght 
to  defolution.^ A>id  if  Siitan  caft  out  Sa- 
tan, he  is  divided  againji  hiwfelf,  how  JJjall 
then  his  Kingdom  Jl,ind  s-'  The  meaning  of 
which  Argument  is  this,  Thathev/hoop- 
pofes  Devils  and  unclean  Spirits,  and  drives 
them  by  force  from  the  quiet  poiTeflion 
G  2  they 


84  The  GroHuds  of 

they  have  enjoy 'd  of  Mens  Bodies,  cannot 
be  fuppos'd  to  aft  by  Collufion  and  Con- 
federacy with  them,  but  mud  be  an  Ene- 
my to  them,  and  their  Defigns  ^  for  the 
Devil  cannot  be  thought  to  joyn  with 
another  to  difgrace  himfclf,  to  defeat  his 
own  Defigns,  and  ruin  his  Kingdom  :  but 
this  appear'd  plainly  to  be  the  Defign  of 
Chrift,  who  went  about  doing  good^  and 
healing  all  that  were  opprefs'd  of  the  Devil  : 
For  he  being  a  malicious  Spirit,  who  de- 
lights in  the  Mifcryand  Ruin  of  Mankind, 
exercis'd  a  Dominion  over  the  Bodies  he 
poUefs'd,  infliftingupon  them  fcveral  Di- 
leafes,  and  depriving  them  of  the  ufe  of 
their  Senfes,  that  he  might  keep  them  in 
fubjedion  to  him,  and  maintain  his  King- 
dom in  the  World  :  But,  i.  Chrift  by  dif- 
pollefling  the  Devils  of  Mens  Bodks,  and 
healing  the  Difeafcs  they  had  intiided,  de- 
flroy'd  their  Dominion,and  ruin'd  their  De- 
figns of  Mifchief  againft  Mankind,  which 
cannot  be  fuppos'd  to  be  done  by  the  De- 
vil's Concurrence,  but  muft  be  the  Work 
of  one  that  is  an  Enemy  to  him.  2.  Our 
Saviour  argues,  that  it  muft  not  only  be 
the  Force  of  an  Enemy,  but  a  Force  fupe- 
riour  to  the  Power  of  the  Devil,  v.  29.  of 
the  feid  twelfth  Chapter  of  Matthew,  How 
C:ifr  O'le  enter  into  ajlrong  Main's  Houfe,  and 
fpo'd  his  Goods  J  except  hejirji  bind  theftrong  • 

Man, 


the  Author  s  Conquer fion.        ^5 

Mar?^  and  then  he  will  fpoil  his  Honfc^  i.  e. 
the  Devil  having  a  quiet  polieirioiiot  Mens 
Bodies,  will  hold  it  until  he  is  torcd  to 
quit  it  5  and  he  cannot  be  forc'd  to  leave 
it,  but  by  a  Power  fuperiour  to  his  own, 
which  can  conquer  and  overcome  \\\m.  3. 1 
may  add,  that  the  Miracles  of  Chrift  were 
for  the  moft  part  Miracles  of  Mercy  and 
Goodnefs  to  Mankind,  whereby  he  icd  the 
hungry,  cur'd  the  (ick,  and  rais'd  the  dead 
to  life  5  and  fo  they  were  diredly  contrary 
to  the  Temper  and  Dcligns  of  the  Devil, 
who  feeks  by  all  means  the  Mi  (cry  and 
Deftruftion  of  Mankind  5  as  appears  plain- 
ly in  thofe  Idolatrous  Countries,  where  he 
requires  the  facrihcing  of  many  thoufand 
Children  every  Year  to  latiate  his  Cruelty, 
and  therefore  he  cannot  be  fupposM  to 
contribute  to  the  good  and  merciful  De- 
fign  of  Chrift's  Viiracles,  which  was  fo 
contrary  to  his  malicious  and  cruel  Tem- 
per. 4.  The  Miracles  of  Chrift  were 
wrought  to  confirm  liis  Doftrine,  which 
tended  directly  to  the  overthrow  of  the 
Devil's  Kingdom  :  For  the  Son  of  God  rvas 
munifejied  to  dejiroythe  \Vorl{f  of  the  Devil  : 
Which  he  did  effedually  by  turning  Men 
from  all  their  Idolatrous  Pradiccs,  to  wor- 
ftiip  the  only  true  and  living  God,  and  from 
all  thofe  unclean  Lufts  which  reign'd  with- 
out controul  among  the  Gentiles,  to  a  Life 

G  3  of 


8^  The  Grounds  of 

of  the  greateft  Purity  and  Holinefs  :  For 
the  great  Defign  of  the  Devil  was  to  with- 
draw Mens  Hearts  from  the  true  God,  and 
their  dependence  upon  him,  to  put  their 
truft  in  Idols,  and  to  draw  to  himfelf,  and 
fuch-like  wicked  Spirits,  all  that  Worftiip 
and  Adoration  which  is  the  peculiar  Glory 
of  God,  whereby  he  gain'd  an  abfolute 
Dominion  over  the  Souls  of  Men,  making 
them  do  that  Homage  to  himfelf,  which 
was  only  due  to  their  Natural  Lord  and 
Maker,  as  he  did  over  their  Bodies,  by 
alluring  them  to  thofe  vile  Lufts,  which 
eftrange  their  Minds  from  God,  and  make 
them  fit  Receptacles  for  unclean  Spirits. 
And  in  thefe  two  things  the  Kingdom  of 
the  Devil  did  cljicfly  confift  :  But  by  the 
preaching  of  the  Dodrine  of  Chrift,  this 
Kingdom  of  Darknefs  was  fub verted,  his 
Altars  v/ere  deferted,  his  Temples  demo- 
lifh'd,  and  all  Men  were  taught  every- 
where to  worftiip  the  true  God,  in  Spirit 
and  in  Truth,  and  to  abhor  thofe  obfcene 
Rites  which  Ibme  of  the  Gentiles  made  a 
part  of  their  Religion,  Seeing  therefore 
that  by  the  Doctrine  of  Chrift  Men  were 
turned  from  Darknefs  to  Light,  and  from 
the  Power  of  Satan  to  Cod,  thofe  won- 
derful Works  could  not  be  wrought  by  the 
Power  of  evil  Spirits,  which  confirmed 
iacb  a  Dodtrine  as  was  diredly  contrary 

to 


the  Author  s  Con'vcrfion.        87 

to  the  Defign,  and  did  effedually  over- 
throw the  Kingdom  of  Darknefs.  And 
this  I  think  may  be  fufficient  to  thew,  that 
the  Miracles  of  Chrift  were  not  wrought 
by  the  Power  of  evil  Spirits,  as  the  Pha- 
rifees  alledgd  againft  him.  But  becaufe 
the  fame  pretence  has  been  made  ufe  of  not 
only  by  Jews  but  Heathens,  againft  all  the 
Miracles  which  were  pretended  to  be 
done  by  Chrift,  or  his  Apoftles,  or  the 
Primitive  Chriftians  in  the  firft  four 
Centuries,  which  are  afcrib'd  to  Magical 
or  lEg^ptian  Arts,  to  Inchantments,  or  the 
ftranee  Power  of  Words,  I  fay,  becaufe 
the  fame  pretence  has  been  made  ufe  of 
againft  all  other  Miracles  pretended  to  be 
done  by  any  Chriftians  ^  (for  thefe  Magi- 
cal Arts,  whatever  they  be,  muft  (ignifie  a 
fecret  Correfpondcnce  with  ,  and  Concur- 
rence of  evil  Spirits,  or  elfe  they  fignifie 
nothing  diftinft  from  the  Power  and  Skill 
of  Men)  I  ftiall  therefore  add  two  or  three 
Confide  rations  relating  to  all  the  Miracles 
in  geileral ,  which  are  pretended  to  be 
wrought  for  Confirmation  of  the  Truth 
of  the  Chriftian  Doftrine.  And,  i.  The 
Miracles  of  Chrift  and  his  Apoftles  were 
fo  many,  fo  great,  done  fo  publickly  and 
univerfally,  through  fo  many  feveral  Coun- 
tries, and  the  Power  of  working  them  was 
continued  fo  long  in  the  Chriftian  Church, 

G  4  tha 


88  The  Grounds  of 

tbat  it  is  altogether  incredible  they  (hould 
be  done  by  Magical  Arts,  or  the  Power  of 
evil  Spirits  5  for  who  can  believe  that  fuch 
a  vaft  number  of  mighty  Works,  for  the 
fpace  of  four  Centuries,  as  are  pretended 
to  be  done  in  Confirmation  of  the  Chri- 
ftian  Religion ,  (liould  be  done  by  the 
Power  of  evil  Spirits,  when  the  like  was 
never  pretended  to  be  done  to  confirm 
any  other  Religion  that  ever  appear'd  in 
the  World  ;  What  Account  can  be  given 
why  evil  Spirits  (hould  be  fo  mightily  con- 
cerned to  propagate  the  Chriftian  Religi- 
on, above  all  the  other  Religions  in  the 
World  ?  Was  it  not  at  leaft  as  much,  and 
apparently  more  for  the  Intereft  of  their 
Kingdom  of  Darknefs,  to  promote  the  Ido- 
latrous Praftices,  the  filthy  and  obfcene, 
the  barbarous  and  cruel  Rites  of  Pagan 
Religions,  than  to  promote  the  Worlhip 
of  one  only  Supreme  God,  and  the  Purity 
and  Gentlenefs  which  is  prefcrib'd  by  the 
Chriftian  Inftitution.  Tis  true  indeed, 
there  are  fome  Miracles  pretended  to  be 
wrought  by  Pagan  Priefts  in  Confirmation 
of  their  Religion,  the  truth  of  which  pre- 
tence i  fhall  not  now  enquire  into  5  but 
they  never  pretended,  fo  far  as  I  could 
ever  learn,  that  they  wrought  fo  many  and 
fo  great  Miracles,  fo  publickly  in  fo  many 
feveral  Countries,  as  Chrift  and  his  Apo- 

(Ilea 


the  Authdri  Converfioft,       8^ 

ftles  are  faid  to  have  done,   or  that  they 
could  communicate  the  Poivcr  of  working 
Miracles  to  their  Difciples,  and  tranfmit  it 
for  feveral  Ages  to  their  Succeflbrs,   as  isr 
pretended  to  be  done  for  Confirmation  of 
theChriftian  Religion  ,  and  it  appears  to 
me  altogether  unaccountable  ,   why  the 
Chriftian  (hould  fo  far  exceed  all  other  Re- 
ligions in  this  point  of  Evidence,  if  thefe 
pretended  Miracles  were  wrought  by  the 
Power  of  evil  Spirits.     If  Chrift  learn'd 
his  Magical  Art  in  Eg^pt,   and  taught  it 
to  his  Difciples,  whereby  they  were  ena^ 
bled  to  work  Miracles,  as  many  both  Jjews 
and  Heathens  have  alledg'd,  how  comes  it 
to  pafs,  that  others  who  have  been  there, 
could  never  attain  to  the  fame  Art,  or 
teach  it  to  others  ?    Or  why  do  not  the 
Egyptians  themfelves,  who  are  the  great 
M:i Iters  of  that  Magical  Art,  (hew  their 
Skill  in  it,  by  doing  fo  many  and  fo  great 
Miracles  as  rhey  taught  Chrift  to  do>  Buc 
fince  neither  they  have  ever  done,  nor  any 
other  from  them  could  ever  learn  the  Art 
of  doing  fuch  mighty  Works,  fo  far  as  has 
hitherto  appear'd  to  the  World  ,  we  may 
fately  conclude ,   that   this  pretence  is  a 
grouridlefs  and  incredible  furmile.    Befides, 
if  Chrift  inftrufted  his.Apoftles  in  thcfe 
Magical  Arts,  they  muft  believe  and  know 
him  to  be  an  Impoftor  :  And  who  then  can 

imagine 


po  The  Grounds  of 

imagine,  that  ever  any  Men  in  their  found 
Senfis,  (hould  be  willing  to  facrifice  their 
Lives  and  Fortunes  for  the  fake  of  a  vile 
Forgery,  as  the  Apoftles  did,  when  they 
might  have  fav*d  them  by  deteding  the 
Impofture. 

2.  There  are  feveral  Miracles  attributed 
to  Chrift  and  his  Apoftles,  which  feem  to 
be  above  the  Power  of  evil  Spirits :  But 
fuppofing  it  were  poflible  for  them  to  do 
all  thefe  Miracles,  yet  being  fubjeft  to  the 
Government  of  God  ,   the  great  Creator 
and  Governor  of  all  things  vifible  and  in- 
vifible,  they  could  not  do  them  without 
bis  leave  and  permilTion,  which  we  cannot 
believe  that  he  would  grant,  becaufe  it  ap^ 
pears  to  be  inconfiftent  with  his  infinite 
Coodnefs,  to  permit  evil  Spirits  to  work 
fo  many  and  great  Miracles,  on  purpofe  to 
delude  the  World  with  a  Lye,  and  thereby 
cxpofe  Mankind  to  an  invincible  Tempta- 
tion to  believe  it.     Tis  true  indeed,  other 
Religions   have    pretended   to    Miracles 
wrought  in  Confirmation  of  them  3   but 
befides  that  they  were  neither  fo  many  nor 
fo  great,  as  are  pretended  by  Chriftians, 
there  was  always  fome  means  left  for  dif- 
covering  the  Impofture,  either  by  the  mul- 
titude of  Gods  which  they  worft)ipp*d, 
contrary  to  the  Unity  of  the  Godhead, 
which  may  be  known,  as  has  been  prov'd, 

by 


the  Author  s  Cona/erfion.       p  i 

by  natural  Reafon ,  or  by  the  filthy  and 
obfcene,  the  barbarous  and  cruel  Pradtices 
they  enjoyn'd,  which  are  plainly  contrary 
to  the  natural  Notions  we  have  of  God, 
Und  of  Vertue  and  Vice  :  And  it  was  juft 
with  God  to  give  them  up  to  ftrong  Delu- 
fions,  that  they  (hould  believe  a  Lye,  be- 
caufe  that  when  they  knew  God,  or  might 
have  known  him  by  the  Works  of  Crea- 
tion,  they  did  not  glorifie  him  as  God,  but 
vporjhipt  the  Creature  more  than  the  Creator^ 
and  allow'd  themfelves  in  fuch  unclean 
and  cruel  Rites,  as  are  contrary  to  the  na- 
tural Notions  of  the  Divine  Purity  and 
Goodnefs  ^  and  we  are  certain  that  fuch  a 
Religion  cannot  be  from  God,  tho*  it  be 
confirmed  by  Signs  and  Wonders.  But 
when  the  Chriftian  Religion  commands 
the  Worlhip  of  one  God  only,  and  en- 
joyns  no  Pradice  but  what  is  pure,  juft, 
and  gentle,  [as  will  appear  in  the  next 
Chapter  ^]  if  God  (hould  be  pleas'd  to  per- 
mit fuch  a  Religion  to  be  confirmed  by 
evil  Spirits,  doing  more  and  greater  Mira- 
cles than  ever  were  wrought  for  proof  of 
any  other  Religion  in  the  World,  every 
one  muft  think  himfelf  oblig'd  to  believe 
it  to  be  from  God  ^  becaufe  there  is  no 
way  left  tp  difcover  fuch  a  Religion,  ha- 
ving fuch  ftrong  Evidence,  to  be  an  Im- 
pofture ;  And  therefore,  fince  it  is  incon- 

fifteat 


p2  'the  Grounds  of 

fiftent  with  the  Goodnefs  of  God  to  off^r 
fuch  a  violent  Temptation  to  Mankind  to 
believe  a  Lye,  we  muft  conclude,  that  he 
would  never  fufFer  evil  Spirits  to  work  fo 
many  and  great  Miracles  in  Confirmation 
of  it* 

But  befides  the  Miracles  which  Chrift 
himfelf  wrought  here  on  Earth  ,  there 
were  feveral  illuftrious  Teftimonies  given 
to  him  from  Heaven,  which  I  fhall  but 
briefly  mention,  as  a  farther  Confirmation 
of  his  being  aflifted  by  a  Divine  Power  in 
the  Miracles  which  he  wrought.  Of  this 
nature  was  the  Star  which  conduced  the 
Wife  Men  from  the  Ea^  to  Bethlehem, 
where  he  was  born  5  the  frequent  Appa- 
ritions of  Angels  to  minifter  unto  him,  at 
his  Conception  and  Birth,  at  his  Tempta- 
tion in  the  Wildernefs,  in  his  Agony,  at 
his  Refurredion  and  Afcenfion  into  Hea- 
ven ^  fuch  were  the  Voices  that  were  heard 
from  Heaven,  teftifying,  that  he  was  the 
beloved  Son  of  God  ^  at  his  Baptifm, 
when  John  the  Baptift  faw  tiie  Heavens 
open'd,  and  the  Spirit  of  God  defcending 
like  a  Dove,  and  lighting  upon  him  .•  at 
his  Transfiguration,  when  a  bright  Cloud 
overQiadow'd  him  and  two  of  his  Difci- 
ples,  Peter  and  John  ^  and  again,  in  his 
Agony,  when  Chrift  faid,  Father^  ghrifie 
thj  l^ame  j  and  a  Voice  was  heard  from 

Heaven, 


the  Authors  Con^erfeon.       p^ 

Heaven,  /  have  both  glorified  it,  and  will 
glorifie  it  again  :  Of  the  fame  nature  were 
the  Miracles  and  Prodigies  that  accompa- 
nied his  Death  on  the  Crofs,  both  in  Hea- 
ven and  Earth,  when;  there  was  Darknefs 
over  all  the  Earth  ,  from  the  Sixth  Hour 
to  the  Ninth,  when  the  Veil  of  the  Tem- 
ple was  rent  in  twain,  and  the  Earth  did 
quake,  and  the  Rocks  rent,  and  the  Graves 
were  open  d,  and  many  Bodies  of  Saints 
which  flept  arofe,  and  came  out  of  the 
Graves  after  his  Elefurreftion ,  and  went 
into  the  Holy  City,  and  appear'd  unto 
many  5  which  Signs  fo  aftonilh'd  the  Cen- 
turion and  the  Roman  Soldiers  that  watch'd 
him,  that  they  were  forc'd  to  confefs. 
Truly  this  rcas  the  Son  of  God^  certainly  thk 
was  a  righteoHs  Man,  And  indeed  all  thefe 
Miracles  were  fo  many  Divine  Atteftations 
of  his  MifTion  from  God,  and  that  he  was 
tiie  peculiar  Favourite  of  Heaven,  whom 
God  was  pleafed  fo  far  to  honour  5  for  as 
'tis  certain  that  no  Human  Power  and  Skill 
could  perform  or  counterfeit  fuch  Signs 
from  Heaven,  fo  neither  is  it  conceivable 
that  evil  Spirits  either  could,  or  would  give 
fo  many  glorious  Tefti monies  to  bim.  But 
to  conclude,  The  Niiracles  wrought  by 
Chrift  and  his  Apoftles,  and  thofe  that 
were  done  by  a  fuperiour  invifible  Power 
in  Attertation  of  him,  were  fo  many  and 

fo 


P4  T^l^^  Grounds  of 

fo  great,  and  extended  to  fo  many  Crea- 
tures both  in  Heaven  and  Earth,  that 
none  but  he  who  had  an  univerfal  and  ab- 
folute  Dominion  over  all  the  Works  of 
Nature  could  perform  them,  and  therefore 
they  were  above  the  Power  of  evil  Spi- 
rits, and  could  only  be  done  by  the  Al- 
mighty Power  of  God,  the  Great  Creator 
and  Governor  of  all  things. 

II.  Having  thus  demonftrated,  that  the 
Miracles  which  we  believe  Jefus  did,  had 
all  the  Conditions  of  true  Miracles,  and 
were  fuch  that  no  Power  but  that  of  Al- 
mighty God  could  effed  :  Our  next  Bufi- 
nels  is  to  prove,  that  ChriLl:  did  really 
work  fuch  Miracles  ^  and  this  from  the 
following  Confiderations  will  plainly  ap- 
pear. 

I.  The  Miracles  of  our  Saviour  were 
not  like  Tranfubftantiation,  and  others  of 
the  RoTHun  Church,  which  are  the  Objedts 
of  Faith  only,  but  they  were  plain  Objeds 
of  our  Senfes^  every  Body  prefent  could  fee 
them  ^  they  were  not  done  in  a  Corner,  or 
in  a  particular  fecret  Place ,  but  publickly, 
before  the  Face  of  the  Sun,  fo  that  it  can 
never  be  faid  that  thefe  Demonftrations  of 
Omnipotency  were  fubtile  Deceits  and  Im- 
poftures. 

2.  We 


the  Authors  Cotrverfton.       pe 

2.  We  have  a  conftant  Tradition  of 
Chrift's  Miracles  from  the  Apoftles,  thro* 
all  Ages  of  Chriftianity,  even  until  now  5 
the  Hiftory  of  them  has  been  always  the 
fame,  and  never  was,  or  can  be  contra- 
difted. 

3.  Thele  Miracles  are  not  only  acknow- 
ledged by  the  Chriftians,  but  by  their  great- 
eft  Enemies :  For  even  the  Jews,  amongft 
other  things  which  they  relate  of  Chrift  in 
thtitTAlmndy  make  mention  of  his  Miracles 
alfo.  The  Turk^  in  their  Alchoran  have 
recorded  fome  of  Chrift's  Miracles,  his  Re- 
furreftion  is  commonly  believ'd  amongft 
them,  they  look  upon  him  as  a  great  Pro- 
phet, and  as  fuch  profefs  a  profound  Ve- 
neration for  him.  Laftly,  Several  of  the 
Jewifiy  Mahometan,  and  Heathen  Writers, 
frequently  mention  Chrift  s  Miracles  5  this 
the  whole  Chriftian  World  knows  better 
than  I  my  felf,  I  ftiall  not  therefore  now 
trouble  you  with  particular  Quotations  out 
of  thefe  Authors. 

4.  But  fuppofing  that  we  had  not  all 
thefe  Teftimonies  of  Chrift's  Enemies  to 
prove  his  Miracles,  yet  that  of  the  Apo- 
ftles and  Evangelifts  would  be  abundantly 
fufficient ,  as  we  ftiall  more  clearly  ftiew 
hereafter  :  For  they  had  not  the  leaft 
profped  of  any  temporal  advantage  by 

pub- 


^6  Tihe  Grour^ds  of 

publilhing  thefe  things  5  oq  the  contrary 
they  exaipera>ed  the  j  pwers  ot  the  World 
ty  it,  an^.vyich  theii:  Blood  feal'd  the 
TDoftrines  they  had  taught :  this  furely  is 
a.  valid  Proof  that  the  Miracles  related 
in  the  Life  of  Chrift,  were  really  done  by 
him. 

-'  liT.  That  our  Saviour  wrought,  thefe 
Miracles  in  Confirmation  of  his  Religion, 
appears,  from  what  he  faid  to  th&.Di- 
fciples  of  John  when  they  came  and  ask- 
ed him  whether  he  was  the  'Ee;:tW^5  or 
he  that  k  to  come  5  he  anfwered  ,  G<?, 
anci  tell  John  what  you  have  feen ,  &c. 
And  from  what  he  had  faid  to  the  Jews, 
If  yon  will  not  believe  7ne^  at  leaft  believe 
the  Works  I  do  in  the  Name  of  my  Father, 
There  are  many  other  places  in  Holy 
Scripture,  which  (hew  that  the  principal 
End  of  ChriiVs  Miracles  was  to  confirm 
his  Doctrine. 


SECT. 


the  Author  s  ConverfiotL       ^y 

SECT.     VIII. 

Of  the  OhjeH  of  Chrijiian  Religion, 

TH  E  Evidences  for  the  Chriftian  Re- 
ligion being  thus  produc'd  and  exa- 
mined, we  come  next  to  the  OhJeC^  of  it. 
We   have  already  allerted,    that  the  tfue 
Religion  muft  have  for  its  Objeft,    i.  A- 
bove  all  things  the  Honour  and  Glory  of 
God.    2.  The  univerfal  Happinefs  of  Man- 
kind.    5.   The  Good  of  every  Man  ia 
particular.     For  the  clearer  underftanding 
of  this,  we  (hall  divide  the  Chriftian  Re- 
ligion,  I.  Into  the  Crede»da,    or  what  A 
Chrillian  ought  to  believe.     2.  The  A^efi^- 
duy  or  the  Precepts  he  Ihould  pradice  ^  and 
if  we  find  both  thefe  Parts  of  Chriftian 
Religion   have  the  aforefaid  Objed,   we 
may  fafely  conclude  it  is  the  true  Religion. 
My  Defign  (as  I  have  intimated  elfewhere) 
is  not  to  run  over  and  repeat  the  Princi^ 
pies  of  all  Religions,  but  only  to  demon- 
ftrate  the  Excellency  of  the  Chriftian  by 
its  Objed,    well   knowing  that  all  other 
Religions  fall  infinitely  (hort  of  it. 

I.  As  to  its  Credenda.  It  is  true  there 
are  but  few  Nations  which  do  not  believe 
one  Supreme  Being  5  but  how  grofly  are 

H  they 


tp8  The  Gromids  of 

they  millaken  in  their  Notions  of  him  *> 
Some  rob  him  of  his  chiefeft  Attributes  : 
Some  reprefent  him  fubjed  to  almoft  all 
the  Paflions  of  Human  Nature,  and  this 
leads  them  into  fcch  weak  and  pernicious 
Principles  and  Praftices,  that  Men  (^of  com- 
mon Sence]  of  contrary  Opinions,  are  a- 
(ham'd  to  hear  of  ^  but  the  Chriftian  Re- 
ligion teacheth  not  only  God's  Exiftence, 
but  his  Attributes  aUb  in  the  higheft  per- 
fcdion  that  our  UnderPtanding  is  capable 
to  bear.     Whereas  other  Religions  adore 
3  plurality  of  Gods,  this  teacheth  to  vvor- 
fnip  one  God  in  Unity :  Some  make  him 
material,  this  an  Jncomprehenfible  Spirit. 
Some  again  deny  his  Providence,  or  fo  af- 
fert  his  Sublimity  that  he  neglcfts  fublu- 
nary  Things,  as  Matters  much  beneath  his 
Government  :   But  the  Chriftian  Religion 
teacheth  us,  that  his  Providence  is  Omni- 
prefent,  and  allures  us  of  his  great  Love 
and  tender  Care  over  all  his  Creatures.    In 
fhorr,  his  Goodnefs,   Mercy,  Long-fufFer- 
ing,  Juftice,  his  infinite  Power,  Wifdom, 
Holinefs,  6^i\  are  plainly  preach'd  and  de- 
monftrated  by  Jefus  the  Author  of  Chri- 
ll:ian  Religion.     What  a   miferable  State 
then  are  tliofe  in  who  deny  the  Provi- 
dence of  God  ?    They  are  Men  without 
Faith,  v/ithoutHopc  ^  are  they  groaning 
undsr  Afiiidiens,  they  dare  not  call  \^on 

him 


the  Anthers  Coti'Verpon,        pc^ 

him  for  Deliverance  !  Are  they  in  their 
laft  Agonies,  where  can  be  their  Truft 
and  Confidence  ?  But  we  are  taught  that 
this  God  is  the  Creator,  Preferver,  and 
Governour  of  all  Things  ^  we  know  he 
obferveth  all  our  Adions,  and  this  makes 
us  mindful  of  our  Duty  5  we  are  fure  that 
he  giveth  us  the  Fruits  of  the  Earth,  Sue- 
cefs,  Honour,  Life,  Health,  Children,  and 
all  other  Bleffings  5  and  this  obligeth  us  ta 
be  thankful  to  that  infinite  Goodnefs 
which  beftow'd  them  upon  us :  We  be- 
lieve he  orders  all  Events ,  as  Difeafes, 
Death  of  Friends,  CrofTes  and  Afflidions  5 
this  (hews  us  the  great  Mercy  of  God, 
who  fcourgeth  and  punilheth  us,  that  we 
may  repent,  and  return  to  our  Obedience. 
Other  Religions  indeed  oblige  Men  to  con- 
fefs  the  Frailty  of  their  Nature,  to  acknow^ 
ledge  the  Crimes  they  daily  commit,  and 
the  Evils  to  which  they  are  inclined  5  yet 
it  gives  them  no  other  Remedies  for  the 
appealing  the  Juftice  of  an  angry  God, 
but  the  Sacrifices  of  Beafts  and  of  Men.< 
But  blelled  be  God,  it  is  not  fo  with  us, 
we  know  we  are  Sinners,  but  we  arc  con- 
fident that  the  God  of  infinite  Mercy  will, 
upon  Repentance,  forgive  us  all  our  Tref- 
palTes  for  the  fake  of  Jefus  Chrill:  his  be- 
loved Son,  who  died  for  our  Sins,  rofe 
again  for  our  Jaflification,  and  afcended 

H  2  into 


lOO  The  C rounds  of 

into  Heaven ,  to  be  our  Advocate,  Me- 
diator, and  Interceflor  with  the  Father  : 
This  is  the  greateft  Confolation  Man  can 
Willi  5  for  whilft  others  are  concern'd  to 
appeafe  their  God  by  an  infinite  multitude 
of  Sacrifices,  and  thefe  attended  with  fo 
great  a  number  of  Ceremonies,  Chriftians 
enjoy  a  perfed  Ttrauqnility  and  Freedom, 
relying  entirely  upon  God's  infinite  Mercy, 
praying,  extolling,  and  magnifying  it 
without  end.  Yet  this  is  not  all  that  God 
hath  done  for  us  5  he  hath  not  only  fent 
his  Son  to  be  an  Expiation  for  our  Sins, 
but  alfo  to  be  our  Prophet  and  Teacher, 
to  inftrud  us  in  the  Will  of  his  Father,  by 
preaching  publickly  in  the  vSynagogues  of 
the  Jews,  and  efpecially  to  thofe  whom  he 
had  chofcn  to  be  Witneircs  of  his  Life  and 
Doftrine  -^  and  after  the  time  of  his  Mif- 
fion  was  expired,  and  he  afcended  into 
Heaven,  he  fent  the  Holy  Ghoft  the  Com- 
forter to  affift  them,  in  planting  the  Reli- 
gion he  left  with  them  5  beftow'd  the  Gift 
of  Miracles  upon  them  to  confirm  it  5  and 
for  the  better  propagation  of  it  he  efta- 
blifli'd  a  Communion  and  Congregation  of 
Saints,  into  v/hich  all  Men  may  be  intro- 
duced who  repent  and  have  Fairh.  f  ailly. 
He  has  left  two  Covenants,  viz.  the  Sa- 
craments, in  his  Church,  by  which  he  con- 
veys his  Graces  and  Bleffings  to  us.  Thefe, 

and 


the  Author  s  Con<verfro}j.      i  o  i 

^ndmore,  are  the  wonderful  Works  of  the 
infinite  Goodnefs  and  Mercy  of  God  5 
which  when  we  relied  upon,  we  cannot 
but  fay  with  the  Pfalmift,  What  k  Man, 
0  Lord  !  that  thou  art  mrndfrl  of  him^  &c. 
This  I  think  fufficient,  to  (lievv  how  much 
the  Credenda  of  the  Chril\ian  Religion  are 
for  the  Honour  and  Glory  of  God,  the  uni- 
verfal  Happincfs  of  Mankind  ,  and  the 
Good  of  every  Man  in  particular. 

2.  The  Agenda,  or  Precepts  which  a 
Chriftian  'ught  to  practice,  are  no  lefsfor 
the  Honour  and  Glory  of  God,  &c.  That 
they  far  excel  the  Rules  of  all  ether  Reli- 
gions there  can  be  no  difpute.  Tj  e  Jews 
indeed  have  the  Decalogue,  or  Ten  Com- 
mandments, as  well  as  we  ^  But  how  itrid- 
ly  do  they  interpret  them  ?  And  how  far 
has  Chrifit  extended  them  ?  The  Jews  think 
if  they  are  not  Idolaters,  or  Blafphemers, 
if  they  obferve  the  Sabbath  by  not  doing 
any  manner  of  Work,  if  they  honour  Fa* 
ther  and  Mother,  if  they  do  not  Murther, 
Steal,  commit  Adultery,  bear  Falfe  Wit- 
nefs,  or  are  not  Covetous  5  if  they  obferve 
the  Ceremonies  and  Feftivals  which  the 
Law  prefcribeth,  and  abftain  from  the  fe- 
veral  Meats  it  forbiddeth,  then  they  think 
they  have  done  their  Duty,  and  that  God 
is  obliged  to  give  them  the  promifed  Re- 
ward. But  the  Precepts  of  the  Chriftian 
H  3  Reli- 


1 02  The  Grounds  of 

Religion  extend  yet  farther,   as  we  fhali 
prefently  fhevv. 

God  forbid  the  Pagan  Religion  fliould 
any  ways  be  compared  to  the  Chriftian, 
which  is  fo  far  from  glorifying  God,  that 
the  Honour  which  is  only  due  to  the  Crea- 
tor it  giveth  to  the  Creature,  and  teacheth 
Men  to  worftiip  Idols,  the  Sun,  Moon,  and 
Stars,  nay  [for  fear]  the  very  Deyils ,  and 
to  facrifice  their  very  Children  to  them,  it 
pbligeth  its  Devotees  to  the  utmoft  Cruel- 
ty to  their  own  Bodies,  under  the  Notion 
of  Holinefs,  Merit  5  it  allows,  even  pre- 
fcribes  the  Impurity  of  Polygamy,  and  o- 
ther  Uncleannefs :  In  a  word,  inftead  of 
bringing  Men  to  that  degree  of  Holineft, 
without  which  no  Man  fliall  fee  the  Lord, 
it  r^akes  them  Reprobates ,  and  throws 
them  into  the  laft  degree  of  Imperfedion, 
condemning  all  Graces  and  Vertues  where- 
by we  over-rule  ourPaffions  asfooliftiand 
idle  Notions,  &c.  But  leaft,  contrary  to 
rny  purpofe,  I  (hould  make  too  great  a  di- 
gredion  in  comparing  the  Chriftian  Reli- 
gion to  all  others,  I  (hall  return,  and  em- 
ploy the  reft  of  this  Sedtjon  in  fhewing, 
fhat  the  Chriftian  Religion  is  not  only  a- 
toye  all  others,  buc  alfo  that  it  brings  a 
hhn  toB^egenerationand  thatperfed  Holi» 
iiefs,  which  is  the  end  of  his  Creation. 


the  Anthors  Con'verjion.      \  o  '^ 

ff  v/e  conilder  t'  e  Precepts  of  Chriftia- 
nity  as  the  Rules  of  Human  Life,  we  (hill 
find  them  the  moft  accurately  adapted  to 
our  Nature,  as  ever  were  made  known  to 
the  World,  no  ways  contradiftory  to  our 
Reafon,  but  tend  to  make  mortal  Man  pcr- 
fed,  even  as  God  is  perfeft  :  The  greatefl: 
Libertines  who  do   not  live  up  to  them, 
yet  approve  of  them.     By  thefe  Precepts 
we  are  taught,    Firll,   Our  Duty  to  our 
Maker,  to  believe  in  him,  to  fear  him,  to 
love  him  above  all  things  5   to  truft  and 
depend  entirely  upon  him,  to  do  his  Will 
with  all  fubmiliion  5  to  worQiip  him  with 
pure  Hearts,    not  with  Sacrifices,  for  he 
eats  not  the  Fiefli  of  Bulls,  or  drinks  the 
Blood  of  Goats  ^   they  inftruft  us  how  to 
call  upon  him,  and  with  fervent  Zeal  and 
Underftanding,  and  unwearied  Conftancy, 
to  offer  up  our  Petitions  to  him  5  to  praife 
and  glorifie  his  Holy  Name  for  all  the  Be- 
nefits we  and  all  Mankind  have  receiv'd 
from  him  fince  the  Creation  of  the  World. 
Thefe  Duties  are  founded  upon  thehigheit 
and  moft  folid  Reafon  5   and  all  that  be- 
lieve there  is  a  God  muft  perform  them  : 
For  whom  fhall  we  fear,  but  him  that  is 
Almighty  ?   Whom  fliall  we  love,  but  in- 
finite Goodnefs   and    Loving-kindnefs   it 
felf  ?   Whom  (hall  we  confide  in,  but  him 
who  is  able  and  willing  to  help  us  ?    To 

H  4  whom 


104  The  Gronnds  of 

whom  {hall  we  fubmit,   and  upon  whom 
fhall  we  depend,  but  upon  hini  who  is  in- 
finitely wife  }    Whofe  Will  ihall  we  do, 
but  his  who  is  juft  and  right  ?  Shall  we 
worfhiphim  with  Sacrifices  of  Beafts,  who 
is  an  eternal  Spirit  ?  Briefly,  fince  on  Earth 
we  petition  our  Super iours,   if  we  will  ob- 
tain any  Favours  from  them, and  we  pay  our 
grateful  Acknowledgments  for  them  when 
received  ^  infinitely  more  are  we  obliged 
upon  all  occa  (ions  to  pray  to  that  God,upon 
whom  our  being  and  well-being  depends  % 
and  to   offer  up  our  Praife  and  Thankf- 
givings  to  him  who  hath  beftow'd  fo  ma- 
ny Benehcs  upon  us.     Thus  our  Duty  to 
God  has  not  only  his  Glory  for  its  Ob- 
ject,   but  our  own   Good  and  Welfare 
alfo. 

Our  Duty  to  our  Neighbour  gives  us  the 
moft  incomparable  Rules  for  Government, 
Society,  and  FriendQiip  ^  for  it  aims  at  the 
g'^^od  of  all  Men  in  general,  and  of  every 
^.ian  in  particular  ^  it  requires  from  us  O- 
bedience  to  our  Governours  and  Superiors, 
even  when  they  unjuftly  ufe  us,  and  per- 
fecute  us  ^  it  teacheth  us  the  greateft  Mer- 
cy, Love,  and  Humanity,  one  to  another, 
obliging  us  to  forgive  our  bittereft  Ene- 
niies,  and  to  pray  for  our  Slanderers  and 
Tormcnters  5  it  will  not  permit  us  to  ren- 
der evil  for  evil,  but  on  the  contrary  com-- 
'■■■*"  mands 


the  Author  s  Conz/erfion.      105 

mands  us  to  do  good  to  thofe  who  tr^at  us 
injuriously.  There  is  no  Friendfhip  fo  fa- 
cred,  no  Juftice  fo  impartial,  no  Charity' 
fo  great,  no  Meeknefs  fo  exemplary, .  as 
that  which  our  blefled  Saviour  has  recom- 
mended to  us  ^  wicked  Thoughts,  much 
more  wicked  Deeds,  are  abhorr'd  by  his' 
true  and  genuine  Followers,  who  live  in 
perfeft  peace  and  tranquility  one  with  ano- 
ther. 

Our  Duty  to  our  felves  has  the  fame  Ob- 
jed  as  the  two  former :  It  commands  us  the 
lowed  and  moll:  profound  Humility,  the 
greateft  Meeknefs  and  Patience  under  our 
Sufferings  and  Reproaches  5  to  be  content 
in  whatfoever  State  of  Life  it  (hall  pleafe 
God  to  call  us  ^  to  have  an  unfhaken  Faith, 
unfpotted  Chaftity,  and  to  prefevere  to  the 
laft  Moment  of  our  Lives  5  to  be  tempe- 
rate in  Meats  and  Drinks ,  and  all  Recrea- 
tions 3  to  follow  our  Callings  with  dili- 
gence 5  it  gives  us  a  (ingular  Modefty,  Sim- 
pi  icity.  Gravity,  and  Sincerity  of  Heart  5 
it  teacheth  us  to  deny  our  felves,  to  de- 
fpife  worldly  things,  and  hunger  and  thirft 
after  Righteoufnefs  3  to  husband  well  the 
Talent  God  hath  given  us  5  to  follow  the 
things  that  are  pure,  honeft,  of  good  re- 
port, and  praife- worthy  5  it  commands 
nothing  that  is  unaccountable,    nothing 

that 


io6  The  Grounds  of 

that  is  bafe  and  unbecoming  reafonable 
Creatures  ^  all  our  Adions  are  moderated 
by  it,  we  ought  to  be  as  innocent  as 
Doves,  but  as  wife  as  Serpents  5  we  ought 
to  be  modeft  and  humble,  but  not  afraid 
to  appear  in  the  defence  of  Truth  5  we 
ought  to  do  Juftice,  but  not  to  be  unmer- 
ciful 5  we  ought  to  bear  Injuries,  but  not 
to  be  fenflefs  of  them  5  we  muft  be  kind 
to  all  Men,  but  without  any  Pride  or  Af- 
feftation  ^  and  thus  are  all  Chriftian  Ver- 
tues  moderated.  If  what  has  been  faid 
be  well  confider'd  and  digefted,  it  will 
be  evident ,  that  the  Chriftian  Religion 
does  bring  us  to  the  higheft  degree  of 
Perfedion  that  its  poffible  Human  Na- 
ture can  attain  to,  and  that  it  tends  [in- 
finitely beyond  all  others  ]  to  the  Glory 
and  Honour  of  God,  the  univerfal  Hap^ 
pinefs  of  Mankind,  and  the  Good  of  eve- 
ry Man  in  particular,  and  confequently  is 
the  true  Religion. 


SECT. 


the  Author  s  Con^^rfwij,      107 


SECT.    IX, 

Of  Promifes  and  Rewards^    of  Woes 
and  Puijifrntejits, 

HAving  prov'd  that  tbe  Chriftian  Re- 
ligioa  has  the  true  Objed  of  the 
right  Religion,  and  that  the  Crcdenda  of 
it  were  as  perfeft  as  could  be ,  and  the 
Agenda  as  Human  Nature  is  capable  of  bearr 
ing5  we  come  now  to  conlider  what  Pro- 
mifes  are  made  to  them  who  live  accor- 
dingly, and  what  Woes  and  Judgments 
are  denounc'd  againft  the  Children  of  Dlf- 
obedience.  Our  Corruption  is  fo  great, 
and  our  vicious  Inchnations  fo  fcrong , 
that  without  a  certain  belief  of  future  Re- 
wards and  Puniftiments,  it  would  be  very 
difficult  for  ns  to  walk  in  the  moft  pleafant 
Paths  of  Religion  :  For  how  can  we  con- 
ceive a  Man  ftiould  extinguifli  his  violent 
Palfion  for  a  darling  Pleafure,  had  he  not 
fure  hopes  (by  thus  mortifying  himfelf  to 
the  World)  of  a  more  fubftantial  Good, 
and  of  avoiding  an  everlafting  Mifery  > 

Whether  we  confider  thcfe  Rewards  in 
refped  to  God,  or  regard  to  our  own  Souls; 

they 


io8  The  Grounds  of 

they  are  far  more  glorious  and  adapt  than 
what  any  other  Religion  affords.     What 
others  have  feigned  to  encourage  Men  to 
do  good,   is  indeed  not  a  little  enticing, 
but  yet  it  is  direftly  contrary  to  the  Na- 
ture of  God,  and  our  Souls  ^  for  inftance : 
Their  Notions  of  Metempfychofis,  or  the 
Tranfmigration  of  the  Soul  into  snother 
Body,  more  noble  or  ignoble^  delightful 
charming  Places  5   Riches  5  Plurality  of 
Women,  d^c,  which  can  never  agree  with 
the  Eternal  Almighty  God,  neither  with 
our  reafonable  Souls,  they  are  Spirits  which 
can  never  be  fatisfied  with  temporal  things, 
they  came  from  God,  and  naturally  defire 
to  return  to  him,    no  Pleafure  can  fufii- 
ciently  content  them,  but  the  infinite  Hap- 
pinefs  of  enjoying  their  Creator.     2.  Our 
Bodies  have  their  part  in  thefe  Promifesas 
well  as  our  Souls :  For  is  it  not  juft,  that 
the  Body  which  has  accompanied  the  Soul 
through  many  Trials  and  Affiidions,  for 
the  fake  of  God,  (bould  fhare  in  its  Re- 
wards alfo  }   Is  it  not  reafonable,  that  the 
Body  which  has  been  depriv'd  of  fo  many 
Lufts  and  Pleafures,  (hould,  with  the  Soul, 
be  Partaker  of  eternal  Happinefs  >    The 
Refurreftion  of  the  Body  muft  therefore  be 
a  great  Confolation  to  us  5  our  Saviour 
proved  it  to  the  Jews,  out  of  the  Books  of 
the  Law  and  the  Prophets,   he  laid  the 

Foun- 


the  Authors  Conifer fion,      lop 

Foundation  of  this  Truth,  and  we  are 
fure  our  Faith  is  not  vain,  lince  he  is  rifen 
from  the  dead.  To  fay,  that  the  fcatter'd 
Particles  of  our  diflblv'd  Bodies  cannot  be 
colleded  again,  is  an  Objedion  fo  weak, 
that  it  defcrves  not  an  Anfwer  5  for  cer- 
tainly the  Almighty  Creator  of  Man  out 
of  nothing,  cannot  only  reftore  him  to  bis 
former  State  after  his  dilTolution,  but  en- 
due him  alfo  with  a  perfed  Underfland- 
ing,  and  a  perpetual  Vigour,  d^c.  We 
fee  then  thefe  Ke wards  are  not  fuch  fen- 
fual  Banquets  as  the  Jews  vulgarly  believe^ 
nor  fuch  a  Fool's  Paradile,  a  plurality  of 
VV^omen,  as  the  Turks  exped  ^  nor  the 
Wandrings  of  the  Soul  from  one  Body  to 
another,  as  the  Heathens  dream  5  but  it 
is  an  infinite  Spiritual  Happinefs  we  are 
promiied,  the  greate(\  our  Heart  can  wifti, 
or  that  a  created  Being  is  capable  of,  we 
fhall  enjoy  the  Ber^rific  Viiion,  God  will 
dwell  in  us,  wc  ftiail  praife  him  with  joy- 
ful Hallelujahs  for  ever  and  ever^  we  fhall 
be  free  from  Hunger  and  Thirft,  from  all 
Doubtful nefs  of  Thought,  Sorrow,  Fain, 
and  Death  ^  in  (hort,  we  (hall  be  perfedly 
happy,  for  we  (ball  live  in  the  Lord,  and 
he  inns.  When  weferioutly  confiderthis, 
we  (ball  be  ready  to  part  with  everything, 
even  our  Lives,  for  eternal  Salvation  5 
fuch  perfedion  of  Blifs  will  make  all  the 

Righteous 


1 1  d  The  Grounds  of 

Righteous  (with  St.  Paul)  moft  earneftly 
deiirous  to  leave  this  World  of  Sin  and 
Miferies,  and  to  be  diflblv'd  to  be  with 
Chrift  5  the  Apoftle  experimentally  knew 
what  this  Happinefs  was,  when  he  thus 
explained  it  to  the  Corwthians,  Eye  hath 
not  feen^  nor  Ear  heard,  neither  hath  it  en- 
tred  into  the  Heart  of  Man  to  conceive^  the 
things  which  God  hath  prepared  for  them 
that  love  him.  We  fliall  now  briefly  con- 
fider  the  Woes  and  Punifhments. 

As  God  hath  promifed  fuch  great  and 
glorious  Rewards  to  them  that  love  him, 
and  are  obedient  to  his  Commands,  fo  he 
hath  pronounced  moft  terrible  Woes  and 
Judgments  againft  them  that  ad  the  con- 
trary :  Is  it  not  reafonable  to  think,  that 
God  who  is  merciful  to  the  Righteous, 
(hould  be  juft  to  the  Wicked  and  the  Im- 
penitent ?  And  if  the  Rewards  of  the 
Good  are  inexpreffible ,  muft  not  the  Pu- 
nilhments  of  thofe  who  die  in  their  Sins  be 
the  utmoft  Mifery  ?  I  (hould  be  too  tedi* 
ous  if  I  repeated  here  all  the  Expreffions 
ufed  in  Holy  Scripture,  to  make  us  fenfible 
of  the  miferable  State  of  the  Damned  5  I 
(ball  therefore  make  fome  Refledions  on 
\vhat  has  been  faid,  and  fo  conclude  this 
Sedion. 

I.  The 


the  Author  s  Co?rverfton,      1 1 1 

1.  The  belief  of  thefe  Woes  and  Tor: 
merits  deterreth  us  from  committing  Sin, 
and  quickens  us  to  Repentance  and  a  holy 
Life  :  For  no  Man  can  hope  for  eternal 
Life,  but  by  doing  the  Will  of  God  5  ever- 
lafting  Flames  muft  be  his  Portion,  who 
dies  without  Repentance. 

2.  It  breeds  a  dread  and  fear  in  us  of 
the  great  and  jealous  God ,  a  God  that 
will  not  be  mocked  5  it  teacheth  us  to 
tremble  at  his  Word,  to  confider  his  in- 
finite Juftice,  and  the  fiercenefs  of  his 
Wrath. 

5.  We  are  hereby  taught  to  put  a  true 
Value  upon  the  Work  of  our  Redemption, 
for  if  we  believe  not  an  Eternity  of  Tor- 
ments, we  can  never  fufficiently  efteem  the 
Ranfom  Chrift  paid  for  us  ,  whereas  he 
who  reflefts  upon  the  Glories  he  had  loO, 
and  the  infinite  Mifery  he  had  deferv'd, 
cannot  but  be  moft  thankful  for  fo  plente- 
ous a  Pvedemption. 

The  belief  that  God  has  laid  up  glori- 
ous Rewards  for  thofe  that  love  him,  is 
ufeful, 

I.  To  wean  our  Affeftions  and  De fires 
from  the  Pleafurcs  of  this  Life,  to  create  in 
us  a  contempt  of  this  World,  and  to  teach 
us  to  prefer  Heaven  before  all  things. 

2.  It 


1 1  a  T^Ijc  Grounds  of 

2.  It  encourageth  us  to  take  up  the 
Crofs  of  Chrift,  and  willingly  and  cheer- 
fully to  faffer  all  Affiiftions  for  his  Name- 
fake,  alTuring  us  in  the  Words  of  the  Apo- 
ftle  St.  Paul,  That  the  Snffer'wgs  of  this  pre- 
fent  time  are  not  to  he  compared  with  the 
Qlory  thatjhall  be  reveal' d. 


SECT.    X. 


Several  other  Proofs  for  the  Chrijiian 
Keligion. 

MY  Guide  having  thus  proved  the 
Truth  of  the  Chriftian  Religion 
by  its  Evidences  and  its  Objed,  he  gave 
me  fome  other  Arguments  to  confirm  me, 
which  are  not  of  a  little  value.  I  (hall  con- 
trad  them  as  much  as  1  can. 

I.  As  the  Jews  own  that  there  was  a 
Meffias  promifed,  fo  they  cannot  deny  but 
that  they  crucified  a  Man  whofe  Name  was 
Jefus,  in  whom  we  find  all  that's  foretold 
of  the  Meflias  in  the  Old  Teftament  ful- 
filled ^  as,  that  he  (hould  be  born  of  a 
Virgin,in  the  City  oi Bethlehem, oiih^YnhQ 

of 


the  Author  s  Con'verjiott,      i  i  ^ 

of  Jndah,  and  of  the  Pofterity  of  David  j 
that  he  (hould  begin  to  preach  in  Galilee^ 
do  many  Miracles,  be  the  Saviour  not  only 
of  tlie  Jews  but  the  Gentiles  aUb,  that  he 
Ihould  eftablilh  the  Worfhip  of  one  true 
God,  and  deilroy  that  of  Idols  and  falfc 
Gods  :;  that  he  thould  be  bctray'd ,  and 
fold  for  Thirty  Pieces  of  Silver,  the  Time, 
Manner,  and  Circumltances  of  his  Suffer- 
ings and  Death  ^  the  very  parting  his 
Garment,  the  Scoffs  of  the  Multitude,  his 
Behaviour,  laft  Words,  the  exempting  his 
Bones  from  being  broken,  his  honourable 
Burial,  his  R-efurrcdion,  &c.  All  that  was 
predided  and  prefigur'd  of  old,  was  ac- 
compliih'd  in  him,  fo  that  undoubtedly 
this  Jefus  is  the  Chrift,  and  his  Religion 
came  from  God. 

2.  My  Guide  noted  to  me  the  extraor- 
dinary manner  how  thefe  Prophecies  were 
fulfilled  5  of  which  take  two  or  r  hree  Ex- 
amples :  Is  it  not  wonderful,  that  he  who 
had  fo  many  Enemies,  (hould  be  betrayed 
by  one  of  his  own  Difciples  ^  that  hefliould 
be  condemn'd  to  Death  whom  the  Judge 
declared  innocent  ^  that  he  who  had  of- 
tentimes efcaped  being  ftoned,  (hould  at 
laft  be  crucified  ^  and  yet  had  he  been 
guilty  of  what  he  was  accufed,  by  the  Law 
of  the  Country,  he  ought  to  have  been 
ftoned  ^  that  he  who  was  crucified  (which 

I  was 


1 1 4  The  Grotwds  of 

was  a  Koman  and  not  a  'jewifi  Punifliment) 
(liould  be  fo  honourably  buried  5  that  none 
of  his  Bones  (bould  be  broken,  tho'  it  was 
the  Cuftom  to  break  the  Bones  of  the  Cru- 
cified, and  it  was  then  pradtis'd  upon  the 
two  Thieves  ?  &c,  Thefe  things  are  fo 
furpriling,  that  we  cannot  fufticiently  ad- 
mire and  adore  the  infinite  Wifdom  of 
God,  who  in  his  Son  Jefus  has  fulfilled 
whatfoever  was  foretold  of  the  Mef- 
(ias. 

5.  The  fulfilling  of  Chrift's  Prophecies 
againft  the  Jev/s,  their  Temple  and  City : 
For  in  the  time  foretold  by  our  Saviour, 
the  Romaf7Sj  under  their  Emperor  Titus, 
did  conquer  the  City,  demoli(h*d  the  Tem- 
ple, &c.  and  ever  fince  that  time  the  Jews 
have  been  difpers'd  over  the  whole  Earth, 
and  never  fince  have  had  any  Power  or 
Government. 

4.  The  wonderful  progrefs  of  the  Apo- 
ftles  and  their  Succeflbrs,  in  propagating 
the  Chriftian  Religion.  This  Argument 
will  be  no  advantage  to  the  Mahometans, 
for  their  Opinions  were  propagated  by 
other  Methods.  And  here,  i.  Let  us  con- 
fider  the  Author  and  Preachers  of  the  Chri- 
ftian  Religion.  2.  The  Religion  it  felf. 
3.  The  Manner  of  its  propagation. 

I.  The  Author  of  the  Chriftian  Reli- 
gion was  JefitSy  the  Son  of  a  poor  Virgin, 

and 


the  Author  s  ConzferCwn.      1 1 «; 

and  the  reputed  Son  of  a  Carpenter,  his 
Birth  in  a  Stable  in  Bethlehem^  his  Educa- 
tion in  GiiliUaj  his  Sufferings,  and  igno- 
minious Death  on  the  Crofs  amongft  Ma- 
lefactors 5  thefe  are  greater  Hindrances 
than  Helps  to  the  fpreading  of  ChriiVs 
Dodrincs  r  but  notwithftandinj^  fo  mip-hti- 
ly  grew  the  Word  of  Chrilt,  and  prevailed, 
that  it  threw  down  all  Superftition  and 
falfe  Religion  ^  which  it  could  never  have 
done,  had  not  the  Power  of  Almighty 
God  went  along  with  it.  The  Preachers 
of  the  Gofpel  were  not  Princes  of  great 
Wealth  and  Authority,  but  poor  Tradef- 
men  ,  they  were  not  Men  of  great  Learn- 
ing, educated  in  famous  Univerfities,  but 
mean  obfcure  Galileans^  Men  of  Peace  and 
Humility,  they  were  very  unlikely  to  do 
any  notable  things,(ince  they  wanted  world- 
ly Wifdom  and  Power  to  gain  them  Repu- 
tation and  Authority.  This  is  the  true 
Charader  of  the  Primitive  Preachers  of 
the  Gofpel.  Thefe  Men  therefore  by  their 
own  Cunning  and  Strength,  could  never 
have  been  able  to  baffle  the  Wifdom  of 
the  Greeks^  the  Power  of  the  Romans,  the 
Malice  of  the  'jews,  and  the  Obftinacy  of 
Idolaters-^  we  may  as  eafily  believe  that  a 
Sheep  could  worry  a  hundred  ravenous 
Wolves,  as  that  thefe  Men  fhould  have 
prevaifd  againft  fo  many  Obftacles  of  Men 

I  2  and 


I  1 6  The  Groufids  of 

and  Devils,  and  perfuaded  the  World  to 
forfake  their  old  Way  of  Worfhip,  and  to 
believe  in  Chrift  crucified  :  We  muft  then 
conclude,  that  fince  they  have  done  all 
this,  the  Omnipotent  God  aflifted  them  3 
it  muft  necelTarily  be  an  infinite  Povi^er, 
that  by  fuch  weak  obfcure  Men  could  bring 
fuch  mighty  Things  to  pafs. 

2.  As  to  the  Religion  it  felf,  altho'  as 
we  have  already  proved,  it  is  the  mofl:  ex- 
cellent and  perfed  of  all,  yet  it  had  feveral 
Articles  of  Faith,  and  Rules  of  Pradice, 
that  were  as  fo  many  Stumbling-blocks  to 
the  Heathen  5  among  the  former,  is  the 
Creation  of  the  World,  which  furely  was 
ftrange  Doftrine  to  them  who  belie v'd. 
Ex  tiililo  nihil  fit,  i.  e.  Out  of  nothing 
can  be  made  nothing  ^  they  that  had  hi- 
therto believed  there  were  many  Gods, 
could  not  eafily  be  perfuaded  there  is  but 
one.  The  Doctrines  of  the  Trinity  in 
Unity,  and  the  Unity  in  Trinity,  and  of 
the  Refurreftion  of  Bodies,  feem'd  very 
abfurd  at  Rome  and  Athens  5  and  yet  all 
thefe  Doctrines  as  ftrange  and  difagreeable 
as  they  appeared ,  were  received  in  thefe 
places,  which  could  never  have  been,  had 
not  God's  miraculous  Providence  given 
fuch  wonderful,  Succefs :  And  had  not  the 
fame  Power  attended  the  Preaching  the 
Rules  of  Practice,  the  corrupt  World  had 

never 


the  Author  s  Coti'verfion,      i  1 7 

never  receiv'd  them  5  for  the  Gofpel  coni- 
mands  us  to  deny  all  llngodlinefs,  and  to 
live  righteoufly,  jaftly,  and  foberly  •  it 
forbids  not  only  evil  Adions,  but  evil 
Thoughts  alfo  5  it  is  fo  fir  from  permit- 
ting us  to  do  Injuries,  that  it  will  not  al- 
low us  Vengeance  for  thofe  offer'd  to  us  5 
not  only  Adultery,  but  even  impure  Ima- 
ginations arc  forbidden  by  it,  &c.  But  it 
will  feem  yet  more  ftrange ,  if  we  con- 
fider, 

9.  The  Manner  of  the  firfl:  propagation 
of  the  Gofpel  :  It  owes  not  its  Succefs  to 
the  Eloquence  or  Rhetorick  of  the  Apo- 
ftles,  they  were  illiterate  ignorant  Men, 
and  underftood  no  more  of  School-Learn- 
ing, than  one  born  blind  does  of  Colours  ^ 
their  Birth  and  Fortune  were  mean  and 
obfcure,  they  never  aflifted  in  Senates,  or 
in  the  Councils  of  Princes  ^  they  were  not 
great  Lawyers,  able  to  defend  any  Caufe  5 
in  fliort,  they  had  no  bright  Qualifications 
to  recommend  them  to  the  Princes  of  the 
World  '^  under  thele  heavy  Difadvantages 
they  propagated  the  Chriftian  Religion  to 
a  wicked,  perverfe,  and  powerful  Genera- 
tion. St.  Fanl  indeed  was  a  Learned  Man, 
and  had  all  the  Benefits  of  a  Generous 
Education,  neverthelcfs  he  tells  us,  that  he 
determind  to  i{norv  t/othh/g  hut  Jefuf  Chrijl 
and   h'ln?   crfinjied  ;    and   that   neither  his 

\  5  fpccch 


1 1 8  The  Grounds  of 

fpeecl\  nor  his  preachings  was  with  the  en* 
ticing  -words  of  mans  wijdom.  So  that  the 
Succefs  of  the  Chriftiaii  Religion  is  flill 
owing  to  the  Power  of  God  alone. 

War,  and  the  Arm  of  Flefb,  by  which 
Mahomet  propagated  his  Opinions,  had  no 
(liare  in  the  advancement  of  the  Gofpel  5 
the  Jew  nor  the  Gentile  need  not  be  afraid 
of  the  Sword  of  the  Apoftles,  for  they 
were  forbidden  all  Violence  and  Cruelty, 
their  Mafter  did  not  fend  them  out  as  Beafts 
of  Prey,  but  like  Sheep  in  the  midft  of 
Wolves,  he  was  the  Mafter  of  Peace,  and 
they  his  Servants,  and  therefore  they  came 
not  to  denounce  War,  but  to  bring  Peace 
and  Glad-Tidings,  and  to  perfuade  the 
Soldier  to  fheath  his  Sword  :  Princes  and 
States,  inftead  of  protefting  them,  ufe  them 
cruelly,  and  perfecuted  them  from  City 
to  City,  and  yet  they  had  no  other  Armour 
but  Faith  in  Jefus  Chrift ,  nor  any  Sword 
but  that  of  the  Word  of  God,  and  with 
thefe  they  overcame  the  Nations,  and 
brought  them  under  the  Obedience  of  the 
Gofpel.  The  continual  Sufferings ,  Tri- 
bulations, Afflictions,  and  Perfecutions, 
which  the  Apoftles  and  their  Profelytes 
were  expofed  to,  one  would  think  ftiould 
very  much  binder  the  fpreading  of  the 
Do61:rine  they  preach'd  5  Prayers  and  Tears 
were  the  only  Weapons  they  ufed,  and  yet 

the. 


the  Author  s  Coii'verfwn,      i  i  p 

the  Blood  of  the  Martyrs  was  that  fruitful 
Seed  of  the  Church,  fo  that  Thoulands 
daily  embrac'd  Chrifiianity.  This  won- 
derful Progrefs  of  it  my  Guide  laid  before 
me,  as  one  Argument,  that  it  is  the  only 
true  Religion  :  He  urged  many  more  than 
what  I  have  mention'd,  as  the  Refurre- 
ftion  and  Afceniion  of  Chrift,  his  fending 
the  Holy  Ghoft  to  his  Apoftles,  the  won- 
derful Gifts  they  receiv'd  by  it,  of  fpeak- 
ing  all  Languages  3  working  Miracles,  &c. 
But  I  need  not  mention  any  more,  being 
convinced  that  every  reafonable  Man  (if 
he  confidereth  what  has  been  faid)  muft 
confefs,  that  the  Chriftian  Religion  excels 
all  others  in  its  Evidences,  Objeft,  Matters 
of  Faith,  Precepts,  Rewards  and  Puni(h- 
ments,  and  that  it  comes  from  God,  and 
is  the  only  true  Religion. 

I  (hall,  in  the  laft  place,  proceed  to  tell 
you  the  Objedions  I  brought  againft  the 
Chriftian  Religion,  and  the  Anfwers  my 
good  Guide  made  to  them.. 


I  4  SECT. 


1  20  'The  Grounds  of 


SECT.     XI. 

The  QhjeSliojJS  I  made  againsi  the 
Chriflian  Religion  ,  with  their  So^ 
Intions, 

TH  E  Arguments  I  brought  againft  the 
Exiftence  of  a  God,  his  Attributes, 
and  the  Neceflity  of  a  reveal'd  Religion 
were  fo  weak,  that  they  are  not  worth 
mentioning  5  they  were  only  the  common 
Opinions  of  my  Country-men ,  and  my 
Guide  anfwer'd  them  lb  clearly  that  I  could 
make  no  manner  of  Reply' :  So  that  the 
iirft  Objeftion  that  feera'd  to  have  any 
force  was  this : 

OhjcL^,  I.  How  can  I  now  be  certain, 
that  what  the  Evangelifts  and  Apoftles  af- 
fert  is  Truth  5  for  they  might  impofe  upon 
us,  and  write  things  which  never  were 
performed. 

Af7fwcr.  To  this  my  Guide  anfwerd  : 
I.  That  he  fuppos'd  the  Divine  Writers 
were  able  to  tell  us  the  Truth,  and  to  give 
us  a  true  and  perfed:  Hiftory  of  the  Life 
and  Death  of  the  Bleffed  Jesus.  2.  That 
they  were  very  willing  to  do  fo.     No 

Man 


the  Author  s  Con^verfion.      121 

Man  can  doubt  that  they  were  able  to  fpeak 
the  truth  ^  for  they  did  not  write  the 
Hiftory  of  Things  which  happen'd  in  Ages 
pad,  and  long  before  they  were  born,  or 
of  what  was  done  in  remote  Parts  of  the 
World  :  But  the  things  they  deliver  down 
to  us  they  faw  with  their  own  Eyes,  heard 
with  their  own  Ears,  and  felt  with  their 
own  Hands,  &c.  as  the  Apoftle  St.  John 
obfervcs.  Molt  of  thefe  Writers  were  con- 
ftant  Attendants  on  our  Saviour,  from  his 
firft  preaching  to  the  end  of  his  Life  5  fo 
that  if  they  publifti'd  any  Untruths,  we 
muft  attribute  them  rather  to  their  Defigns 
and  Intentions  to  impofe  upon  us,  than 
their  Ignorance  :  But  by  the  following 
Confiderations  it  will  appear,  they  were 
willing  as  well  as  able  to  tell  us  the  naked 
Truth. 

1.  It  cannot  be  imagin'd  they  could 
forge  the  Hiftory  of  the  Life  of  Chrifl: , 
How  could  poorFiflier-men,  ignorant  Me- 
chanicks.  Men  without  Learning,  contrive 
fuch  a  Fidion  as  fhould  in  all  refpeds  fo 
exadlva^ree? 

■J       o 

2.  Suppofing  they  had  been  cunning 
Sophifters,  and  fubtle  enough  to  invent 
fuch  a  Hillory,  could  they  have  the  Face 
to  undertake  fuch  a  Delign,  and  impofe 
fuch  a  Forgery  on  the  W'brld,  when  there 
were  multitudes  of  living  Witnefles  (and 

thole 


122  The  Grounds  of 

thofe  their  implacable  Enemies)  to  contra" 
dicl  them  ?  If  thcfe  Writers  had  been  found 
Liars,  they  would  foon  have  been  deteded 
and  carried  before  the  Magidrate,  and  pu- 
nifli'd  according  to  their  Deferts  5  bcfides, 
it  was  the  Intereft  and  IVefolution  of  thofe 
Magiftrates  to  hinder  the  propagation  of 
that  Doftrine,  whofe  Author  they  had 
with  the  utmoft  Malice  and  Averfion  perfe* 
cuted  even  unto  Death. 

3.  Thefe  Writers  were  godly,  righteous, 
and  fober  Men  ^  they  have  confefs'd  their 
own  Faults  publickly  which  before  were 
unknown  to  us,  as  their  flownefs  in  belie- 
ving, their  Difputes  about  preheminence, 
their  leaving  and  forfaking  their  Lord  and 
Mafier,  &c,  and  confequently  they  can- 
not be  thought  guilty  of  this  wicked  de- 
fign. 

4.  And  laftly,  For  what  end  (houldthey 
thus  delude  us  >  What  advantage  could 
they  exped  by  fo  doing  }  Not  Honour 
and  Glory,  for  they  were  continually  re- 
vil'd  and  derided  as  Fools  and  Mad-men  ^ 
not  Riches,  or  any  otlicr  Temporal  Bene- 
fit, for  the  Gofpel  they  prcach'd,  taught 
them  to  renounce  all  and  follow  Chrift, 
and  accordingly  their  Reputation,  Goods^ 
and  Lives,  were  daily  in  danger,  they  were 
hurried  from  one  place  to  another,  as  Re- 
bels and  Blafphemers,  they  were  perfecu- 

ted 


the  Author  s  Con<verfioih      123 

ted  and  tormented,  and  at  laft  fuflfer'd  the 
cruelleft  Deaths  that  Malice  could  invent. 
Impoftors  would  never  have  fubmitted  to 
fuch  Trials.  Is  it  poflible  for  Men  joy- 
fully, and  with  alacrity  to  undergo  all  man- 
ner of  Racks  and  Tortures  for  the  fake  of 
a  Religion  they  knew  to  be  falfe,  efpecial- 
ly  vi^hen  they  might  have  been  crown'd 
with  Honours  and  Preferments  had  they 
deny'd  it  ?  Thefc  things  well  confider'd, 
we  cannot  but  believe  the  Divine  Writers 
were  true  and  faithful  Hiftorians. 

OhjeB.  2.  How  can  I  be  fure  that  the 
Books  we  now  have  of  the  New  Tefta- 
ment,  are  the  fame  the  Evangelifts  and  the 
Apoftles  penn'd,  and  that  in  Succeflion  of 
Time  they  have  not  been  changed  and  al- 
tered ? 

Anfvp.  I.  He  anfwer'd  me,  That  the  vaft 
Numbers  of  thefe  Books  which  have  been 
difpers'd  thro'  the  whole  World,  and  trans- 
lated almoft  into  all  Languages,  their  ftill 
bearing  the  Names  of  the  fame  Authors, 
and  the  agreement  of  the  different  Ver- 
(ions,  plainly  prove,  they  have  been  al- 
ways the  fame  5  neither  can  it  be  con- 
ceived that  diftant  Nations  that  fcarce  ever 
had  any  Commerce  or  Correfpondence 
with  each  other,  fhould  all  confpire  in 
the  fame  Cheat ,  and  alter  the  Holy  Wri- 
tings. 

2.  Since 


1^4  T'Ij^  Gromids  of 

2.  Since  there  are  luch  Divifions,  and 
fo  many  Seds  amongft  the  Chriftians, 
had  either  of  them  added  or  diraini(h'd 
any  thing  in  favour  of  their  own  Opinions, 
the  reft  would  have  done  the  like  ,  but  it 
appears  thro'  all  Ages  the  Bible  has  been 
appeal'd  to  by  all  Parties.  This  fatisfied 
me,  that  the  Holy  Scripture  is  now  the 
fame  as  was  generally  given  to  us. 

Object,  3.  1  objected  againft  the  Miracles 
of  the  Chriftian  Religion,  as  not  fufficient 
to  denominate  it  the  true  Religion  5  for 
the  Jewifh,  and  fome  of  the  Pagan  Reli- 
gions, have  been  eftablifti'd  by  Miracles  5 
fo  that  were  Miracles  fufficient,  all  thefe 
Religions  would  be  true  ^  which  is  con- 
trary to  what  has  elfewhere  been  aflerted. 

Anfiv.  I.  Miracles  are  not  alone  a  fuffi- 
cient Proof  of  the  true  Religion,  but  only 
a  Confirmation  of  it  (  as  we  have  before 
obferv'd)  ^  if  therefore  they  are  not  agree- 
able to  the  Docrrines  and  Precepts  of  the 
true  Religion  they  will  be  of  very  httle 
value. 

2.  The  Wonders  done  by  the  Pagans 
have  not  the  three  Conditions  of  a  true 
Miracle  5  viz.  i.  He  that  does  the  Miracle 
rauft  know  it,  and  be  willing  to  do  it. 
2.  It  muft  exceed  all  Art  and  Natural 
Power.  3.  It  muft  be  certainly  perform'd 
and  come  to  pafs.    But  the  Wonders  thefe 

Pagan 


N  the  Author  s  Cofi'verfwn,      125 

Pagan  Prophets  are  reported  to  have  done, 
was  only  the  foretelling  the  Calamities 
that  (liould  befal  their  Country  5  their 
Predictions  did  not  exceed  the  Knowledge 
of  Natural  Philofophers,  they  only  told 
you  of  the  probability  of  Thunders,  Light- 
nings, Earthquakes,  and  other  Eftcdts  of 
Natural  Caufes.  Laftly,  There  is  no  cer- 
tainty that  thefe  things  happened  accord- 
ing to  the  Times  they  mention'd  ^  for  the 
Jar/jabddio^/d,  or  the  Pagans  Book  of  their 
Law,  in  which  thefe  Wonders  arc  record- 
ed, is  fo  carefully  kept  by  their  Priefts, 
that  no  Man  elfe  is  fuffer'd  to  read  it,  if 
he  were  able.  Thefe  Wonders  therefore 
of  the  Pagans  wanting  the  three  neceilary 
Conditions,  cannot  properly  be  called  Mi- 
racles 3  but  thofe  done  by  our  Saviour  I 
have  abundantly  proved  to  have  thefe 
three  Conditions,  and  confequently  were 
true  Miracles. 

Objed^.  4.  If  you  will  not  believe  the 
Wonders  or  Miracles  that  were  done  by 
the  Pagans,  at  leaft  you  will  give  Credit 
to  what  I  my  felf  have  feen,  viz.  That 
our  God  appears  in  a  bodily  vifible  Shape 
in  our  Temple  -^  for  inftance,  if  he  be  an- 
gry with  us,  he  appears  in  the  form  of  a 
Lion  5  but  if  well  pleafcd,  in  the  (liape  of 
a  Bull  or  a  Ram  5  in  a  few  Hours  fome- 
times  he  changes  his  Shape,  and  in  the 

fame 


12(5  The  Grou7ids  of 

fame  Day  be  is  feen  angry  and  pleas'd  by 
all  that  are  in  the  Temple. 

Anfvo.  I.  It  is  beneath  the  Majefty  of  the 
Supreme  Being  to  appear,  and  that  fre- 
quently, in  the  (hape  of  fuch  wild  and  ra- 
venous Creatures,  as  a  Lion,  d^c 

2.  This  feems  rather  to  be  a  Cheat  of 
the  Priefts,  for  they  change  the  Scene  and 
{hut  up  the  place,  whilft  one  Beaft  is  led 
back,  and  another  brouglit  from  his  D^n 
to  be  (hewn  to  the  People.  2.  They  will 
not  fuffer  any  of  the  Congregation  to  come 
near  it,  but  if  it  were  the  Almighty  God 
that  thus  changes  himfelf,  he  would  not 
do  it  privately,  but  publickly  before  all 
the  People.  So  that  before  a  Man  can  be- 
lieve this,  he  muft  fee  a  Cloud  of  Miracles 
to  confirm  it. 

Objed^,  5.  I  replied  :  For  the  fame  Rea- 
fon  I  may  deny  the  Refurreftionof  Chrift5 
for  if  he  really  rofe  from  the  Dead,  why 
did  he  not  appear  to  his  Enemies  }  But 
fince  he  only  was  feen  by  his  Difciples,  I 
may,  with  the  Jews  fay,  that  they  came 
by  Night  and  dole  him  away,  and  then 
gave  out  that  he  was  rifen  from  the  dead. 
So  that  this  Miracle  wants  other  Miracles 
to  confirm  it. 

Anfvt>,  I.  The  Apoftles  did  many  Mira- 
cles in  Confirmation  of  it  5  for  when  they 
raifed  the  Dead,  or  cured  the  Sick,  dv.  it 

was 


N  the  Authors  Coifverjion,      127 

was  always  in  the  Name  of  Jefus  Chrift, 
whom  God  hath  raifed  from  the  Dead. 

Anfvp,  2.  We  may  as  well  ask  why  God 
did  not  tranflate  the  Enemies  of  Chrift  into 
Heaven,  and  (hew  him  fitting  at  his  Right- 
hand  5  for  I  am  confident,  had  the  Jews 
feen  him  after  his  Refurredtion,  they  would 
have  faid,  as  upon  another  occafion,  it  is 
a  Spirit,  an  Apparition,  or  fomething  like 
it :  For  if  they  belie v'd  not  the  innumera- 
ble Miracles  that  Chrift  did  before  his  Cru- 
cifixion, they  would  never  have  been  con- 
vinced that  he  was  the  Meflias,  tho'  they 
had  feen  him  after  his  Refurreftion. 

Attfrv.  3.  That  Aflertion  of  the  ftupid 
Jews,  That  his  Difciples  took  away  his 
Body,  will  appear  molt  abfurd,  if  we  con- 
fider  the  following  Circumftances  of  his 
Death  and  Refurredtion  5  the  Jews  them- 
felves  deny  not  Chrift's  Death  and  Burial, 
and  that  his  Sepulchre  was  ftrongly  guard- 
ed by  Soldiers  ^  but  they  fay,  whilft  thefe 
Soldiers  flept,  his  Difciples  came  and  ftole 
him  away  :  But  we  muft  think  it  impolTi- 
ble  for  them  to  attempt  fo  bold  an  Adion, 
for  when  our  Saviour  was  betray 'd,  his 
Difciples  were  ftrack  with  fuch  fear,  that 
they  all  ran  away,  and  left  their  Lord  in 
the  hands  of  his  Murtherers  ^  even  St.  Peter y 
who  was  the  moft  forward  Zealot  of  them 
all,  and  faid,   Tho  allpwdd  be  offended  yet 

will 


1^8  T'he  Grounds  of 

will  not  I,  ihd  I  JJjoiild  die  with  t/jee,  yet  I 
7vill  not  deny  thee  in  any  wife  :  Neverthe- 
lefs  fear  made  St.  ?eter  liy,  and  thrice  de- 
ny his  Mafter.  But  fuppofing  the  Difci- 
ples  recovered  from  their  fear  and  furprize, 
and  that  they  couragioully  attempted  to 
take  away  his  Body,  how  can  we  imagine 
the  whole  Company  of  Soldiers  flept  at  the 
fame  time,  without  fetting  one  vigilant 
Centinel  >  But  yet  granting  they  did  all 
ilecp  together,  how  was  it  poilibletheDi- 
fciples  (liould  know  at  what  Hour  the  Sol- 
diers were  all  aOeep  ?  Let  us  fuopofe  they 
knew  this  alfo,  how  could  they  roll  away 
the  great  Stone,  enter  into  the  Sepulchre, 
and  take  away  the  Body,  &c.  without  ma- 
Yyc^"  noife  enough  to  awake  one  Soldier? 
But  again,  fuppofing  hitherto  they  did  all 
fouly  and  fecretly,  yet  they  mud  do  every 
thing  haftily  for  fear  of  being  apprehend- 
ed ^  but  on  the  contrary,  there  was  no  Dif- 
ordcr,  no  Confufion,  the  Grave-Cloathsin 
which  the  precious  Body  was  wrapp'd, 
were  decently  folded  up,  and  laid  in  one 
place,  and  the  Napkin  that  was  about  his 
Head  in  another  5  which  (hews  it  was 
done  with  a  Prefence  of  Mind,  and  deli- 
berately. Granting  ftill,  that  the  Difci- 
ples  did  carry  away  the  Body  ,  why  did 
not  the  Jews  accufe  them  before  the  Ma- 
giftrates,  who  certainly  would  have  con- 

demn'd 


>,  the  Authors  Coti'vcrfwji.      129 

demn'd  them  to  Death,  could  it  have  been 
prov'd  againft  them  ?  And  fuppofing  the 
Soldiers  had  flept  whilft  the  Body  was 
ftollen,  why  did  not  thefe  Soldiers  fuffer 
Death,  according  to  the  Laws  of  both 
Jews  and  i^£?/;/<z/7j  .<?  Laftly,  TheAflertion 
of  the  Jews  plainly  contradifts  it  fclf^  for 
if  the  Soldiers  were  awake,  why  did  they 
not  hinder  the  Difciples  from  taking  away 
the  Body  >  But  if  they  were  afleep,  how 
can  they  tell  which  way  it  was  taken,  or 
who  did  it  ?  Thus  you  may  fee  the  Stupi- 
dity, Partiality,  andUnbelief  of  the  Jews, 
who  give  Credit  to  the  Miracles  of  Mofes^ 
and  the  Prophets,  for  which  they  had  on- 
ly Hiftory  and  Tradition  5  and  yet  would 
not  believe  the  Miracles  of  Jefus  Chrift  of 
which  they  every  Day  were  Eye-witnelles. 

Object.  6,  'Tis  probable  that  the  Devil 
can  do  fuch  Miracles  as  Chrift  did,  how 
then  (liall  I  certainly  know,  whether  Chrift 
did  them  by  the  Power  of  God,  or  of  the 
Devil  > 

Anfvo.  'Tis  true  indeed,  that  we  do  not 
well  know  how  far  the  Power  of  Satan 
extends  5  but  this  we  are  certain  of,  if  he 
could  work  all  the  Miracles  that  Chrift 
did,  he  could  not  do  them  for  the  fame 
end,  viz.  for  confirming  the  true  Religion, 
v/hich  wholly  deftroys  the  Empire  of  the 
Devil,  and  commands  nothing  but  what 

K  is 


1  JO  The  Grounds  of  ^ 

is  for  the  Glory  of  God,  and  the  Good  of 
Mankind  5  the  Devil  is  too  great  an  Enemy 
of  both,  to  do  the  lead  thing  for  the  ho- 
nour or  good  of  either  :  If  then  we  fup- 
pofe  the  Devil  can  work  any  great  Mira- 
cles, thofe  of  the  Pagan  Religion  muft  be 
attributed  to  him  ^  for  that  Religion  is  far 
more  agreeable  to  the  Nature  of  the  De- 
vil, than  to  the  Attributes  of  our  Almigh- 
ty Creator,  as  may  appear  by  its  Precepts, 
commanding  the  Sacrifice  of  hifants,  the 
Worfhip  of  the  Sun,  Moon,  and  Stars, 
and  even  of  the  Devil  himfelf,  and  many 
other  Abfurdities,  contrary  to  the  very  Ef- 
fcnceofaGod. 

O/z/Vc?.  7.  Chrift  did  acknowledge  the 
Miracles  of  Mofes,  as  wrought  by  the 
Power  of  God,  why  then  did  he  abolifti 
his  Religion  and  Law  ? 

Jnfix^.  We  grant  that  Chrift  did  ac- 
knowledge the  Miracles  of  Mofes,  and 
therefore  he  did  not  pretend  to  condemn 
the  Law  ^  for  he  affures  us,  he  ccinit  not 
to  dejlroy  the  Law,  but  to  fulfil  it  :  So  that 
he  only  abrogated  thofe  Rites  and  Cere- 
monies which  were  not  needful  for  the  fu- 
ture: The  vefy  Covenant  God  made  with 
the  Jews  proves ,  that  the  time  would 
ccmc  that  they  (hould  be  aboliflVd  5  and 
he  did  not  condemn  them  as  fa  He  and  con- 
tr;iry  to  the  Nature  of  God,  but  only  as 

impcr- 


the  Author  s  Conquer jion.      151 

imperfed,  and  wanting  that  full  accom- 
plilhment  which  came  by  Jefus  Chrift, 
who  has  taught  us  not  to  worQiip  God 
with  Sacrifices,  Incenfe,  Burnt-oflfcrings, 
&c.  but  in  Spirit  and  in  Truth. 

Object.  8.  Why  has  not  Chrift  left  to 
his  Church  a  continual  Power  of  working 
Miracles } 

Anfiv.  We  are  not  to  be  too  bufie  in  en- 
quiring into  the  Secrets  of  the  Almighty  3 
'tis  fufficient  for  us  that  it  is  his  Will  ^  we 
ought  to  be  fatisfy'd  and  thankful  that  he 
fhew'd  his  Omiiipotency  in  confirming  that 
Holy  Religion  he  was  pleas'd  to  reveal 5  but 
(ince  the  time  of  its  Infancy  is  paft,  and  the 
Church  is  fo  propagated  and  cftablilli'd, 
God  needs  not  do  any  more  Miracles,  for 
the  Gates  of  Hell  fhall  not  prevail  a- 
gainft  it, 

Thefe  were  the  chief  Arguments  which 
I  brought  againft  the  Miracles  of  the  Chri- 
ftian  Religion,  to  which  having  receiv'd 
fatisfadory  Anfwers  5  in  the  next  place  I 
oppofed  the  Great  Work  of  Redemption, 
and  asked  firft, 

Obje&.  9.  Since  God  had  determin'd  to 
redeem  Mankind  from  their  Sins  by  the 
Sufferings  of  his  only  Son,  why  did  he  not 
fend  him  fooner  into  the  World,  or  rather 
immediately  after  the  Fall  of  Adam,  that 
thofe  who  lived  between  Aduw  and  Chril\ 

K  2  might 


12  2  The  Grounds  of  ^ 

might  have  been  Partakers  of  this  Delive- 
rance and  Salvation  ? 

Anfw.  I.  Suppofingyou  Qiould  ask  why 
God  did  not  create  the  World  fooner  >  And 
neither  I  nor  any  elfe  can  give  you  a  Rea- 
fon  ^  this  does  not  deftroy  the  Evidence 
of  the  Creation  :  So  if  I  am  not  able  to 
aflign  the  Caufe  why  God  did  not  fend  his 
Son  earlier  into  the  World,  this  does  not 
invalidate  the  Efficacy  of  our  Redemption  5 
all  that  can  be  faid  to  it  is,  that  the  infinite 
Wifdom  of  God  made  choice  of  this  ful* 
nefs  of  time,  and  thought  it  more  conve- 
nient than  any  other. 

Anfrv,  2.  Tho'  Jefus  Chrift  came  into 
the  World  fome  Thoufands  of  Years  after 
the  Sin  of  Adam,  yet  thofe  that  died  be- 
fore his  Nativity,  were  Partakers  of  the 
Benefits  of  his  Redemption  as  well  as  we, 
provided  they  lived  according  to  the  Know- 
}ed2;e  God  had  siven  them. 

Olje^.  ic.  Could  not  God  have  deli- 
ver'd  us  from  our  Sins  by  any  other  way, 
than  by  the  Death  of  his  only  Son  > 

Aufiv,  I.  Nothing  lefs  it  feems  could  fa- 
tisfie  his  Juftice  5  for  we  had  offended  an 
infinite  God,  and  confcquently  our  Sins 
were  of  infinite  magnitude,  fo  that  nothing 
could  make  an  infinite  Attonement,  but  a 
Sacrifice  of  infinite  Value,  even  his  only 
Son  Jefiis. 

Anfw.  2, 


the  Authors  Converfion,      123 

Af2fw.  2.  Had  there  been  other  means  to 
fatisfie  our  angry  God,  and  he  had  accept- 
ed one  way,  you  would  have  faid  why  is 
God  pleas'd  this  way  rather  than  another  5 
io  that  if  this  Method  of  arguing  be  al- 
low'd,  God  would  be  oblig'd  to  adt  ac- 
cording to  every  Man's  Humour  and  foo- 
liQi  Capricio's. 

AfTJw.  3.  You  may  as  well  ask,  why  God 
(did  not  create  Men  as  perfcft  as  the  blcll^d 
Angels,  and  free  from  Sin  3  for  this  he 
could  (\o^  if  his  infinite  VVifdom  had 
thought  fit,  and  then  we  fhould  not  have 
ftood  in  need  of  a  Redeemer. 

Anfvp.  4.  The  All-knowing  God  has  ta- 
ken fuch  Methods  as  bethought  proper  to 
manifeft  his  Juftice,  Goodnefs,  Mercy,  &c, 
but  his  Ways  are  incomprehenfible  ^  fo  that 
we  are  obliged  fubmiilivcly  to  admire  his 
infallible  Government,  v/ho  defiresnotthe 
Death  of  finful  Man,  but  rather  that  he 
fhould  turn  from  liis  VVickcdncfs  and  live, 
Mufl:  we  not  pay  as  great  Duty  and  Defe- 
rence to  the  King  of  Kings,  as  to  our  earths 
ly  Sovereign  ?  Shall  a  poor  ignorant  Sub- 
ject condemn  his  Prince,  who  has  always 
approved  himfelf  a  tender  Father  of  his 
Country  >  Shall  he,  I  fay,  cenfure  the  A- 
ftions  of  his  Governour,  becaufe  he  can-^ 
not  conceive  the  Political  Reafons  for 
them  ?  As  for  inftance,  How  many  Subi.fts 
'  K  3  'of 


/" 


I  3  4  The  Cyoiwds  of 

oi  Frafjce  condemned  the  French  Ring  for 
concluding  the.  Peace  at  Refivyck,-^  they 
knew  indeed  he  was  an  ambitious  Prince, 
and  thought  he  would  never  make  a  Peace, 
if  he  had  not  a  profped  of  fome  great  ad- 
vantage by  it,  yet  they  (londemn'd  him, 
becaufe  they  could  not  imagine  the  Eleafpn 
for  his  fo  doing,  which  he  has  now  told 
the  World,  was  to  acquire  the  Crown  of 
Spain  for  his  Grandfon.  If  then  a  Subjed 
ought  to  be  obedient  to,  and  not  to  criti- 
cize upon  his  Governours,  the'  he  under- 
ftands  not  the  fecret  Springs  of  State  5 
much  more  ought  we  humbly  to  fubmit  to 
God,  tho'  his  ways  are  pad  finding  out. 

Ohjedf.  II.  Chrift  could  not  pay  that  in- 
finite Satisfaction  which  you  fay  the  Sin  of 
Adam  required  ^  becaufe  as  God  he  could 
not  fuffer,  much  lefs  could  he  die  5  and  as 
Man  he  was  mortal,  and  therefore  his  Suf- 
ferings and  Death  were  not  a  fufficient 
Ranfom  ajone  to  fatisfie  the  infinite  Juftice 
of  God,  and  attone  for  the  Sjns  of  all 
Mankind, 

Anfw.  I.  The  meritorius  Death  and  Paf- 
fion  of  Chrift  might  be  doubly  fatisfadory, 
I.  In  regard  to  God's  Holy  Will ,  which 
required  nothing  more  for  the  deliverance 
of  us  all,  but  has  been  fully  appeas'd  by 
that  Vidira  only  5  God  fure  might  declare 
whkh  way  he  would  be  fatisfied  ^  and  if 

in 


the  Author  s  Con'verfjojt,      i  3  5 

\r\  ihe  Old  Teftament  the  Sacrifices  otBeafts  were 
llifficient  to  expiate  the  Crimes  of  particular  Ot- 
fenders,  much  more  can  the  Sacrifices  of  the  Son 
of  God  attone  tor  the  Sins  of  the  whole  World. 
2.  In  regard  to  the  Dignity  of  Chrift's  Perfon, 
who  is  God  above  all,  blefTed  for  ever  •,  for  tho' 
he  fuffer'd  only  in  his  Manhood,  yet  becaufe 
that  Human  Nature  was  hypoftatically  ioyned 
to  the  Godhead,  we  may  affirm,  that  the  ever- 
lafting  Son  of  God  fufFcr'd  all  that  the  Humani- 
ty of  Chrifl:  endured  for  us. 

Anfw.  2.  Confidering  Chrift  as  a  Man,  his 
Perfon  fo  infinitely  excell'd  all  others,  that  the 
Sacrifice  of  it  was  an  infinite  Attonement  tor  our 
Sins.  He  wasconceiv'd  by  the  Holy  Gholt,  made 
Man  in  the  highelt  perfe^ior,  calFd  the  Son  of 
God,  and  predeliinated  by  the  Father  to  be 
our  Redeemer.  To  this  let  us  joyn  the  Power 
he  had  to  work  Miracles,  and  the  Miracles  like- 
wife  the  Father  did  to  Ihew  he  was  his  beloved 
Son  in  whom  he  was  well  pleafed,  and  then  we 
fliall  conlcfs  his  Perfon  was  molt  excellent,  even 
beyond  expreffion,  and  mult  give  the  greatelt  va- 
lue to  his  Sufferings  ^  tor  if  the  Captivity  of  a 
Prince  be  fufficient  to  ranfom  all  his  Subje^s, 
much  more  may  the  Death  of  C  hrilt  attone  tor 
the  Sins  of  all  Mankind. 

Object.  1 2.  God  could  never  fatisfie  his  own  Ju- 
ftice  by  giving  his  Son  tor  our  Redemption,  for 
he  then  would  fatisfie  himfelf  by  himfelt!,  which 
is  as  abfurd  as  for  a  Creditor  to  pay  himfelf  out 
of  his  own  Money. 

An/to.  I.  If  this  be  granted,  not  only  the  Fffi- 
cacy  of  all  the  Sacrifices  that  ever  vi'ere  otfer\l 
mull  be  deltroy'd,  but  even  the  Worlhipot  Goci 
would  ceafe  •,  for  we  cannot  offer  any  thing  but 
what  entirely  depends  upon  him. 

K.  4  AafiK\  2. 


1^6  T^he  Grounds  of 

AnfzQ.  2.  We  muft  confider,  that  in  the  great 
Works  of  our  Creation  and  Redemption,  God 
afted  not  only  by  one  ofbis  Attributes,  but  by  the 
Harmony  of  them  all.  As  for  example :  Suppo- 
fing  there  had  been  a  Man  fo  excellently  perfe8:, 
and  fo  little  depending  upon  God,  that  he  could 
have  paid  the  infinite  Ranfom  for  all  Mankind, 
'tis  true  God  by  accepting  him  would  have  a8:ed 
agreeable  to  his  Juftice,  but  not  to  his  Mercy, 
Goodnefs,  £?V.  for  God  would  not  have  (hewn  his 
Mercy  by  accepting  a  Sacrifice  proportionable  to 
the  Tranfgreflion  •,  but  now  he  has  fhewn  his  Love, 
Goodnefs,  and  Mercy  to  us  by  giving  his  own  Son 
to  be  a  Propitiation  for  us,  as  he  has  fatisfied  his 
Juftice  by  Chrift's  Sufferings  and  violent  Death. 

Objetl.  1  ?.  To  whom  then  was  the  Price  of  our 
Redemption  paid  > 

Anfw,  To  God  the  Father, whofe  eternal  Wrath 
we  had  defer ved,  by  finning  againft  his  infinite 
Maiefty.  * 

Ohjed.  1 4,  But  God  the  Father  gave  us  the  Re- 
deemer. 

Anfiio.  Yes :  But  tho'  God  fent  him  into  the 
World,  yet  it  was  necefTary  he  fhould  fuffer  and 
-  die  for  our  Redemption  j  and  as  this  great  Work 
was  God's  gracious  and  willing  acceptance  of 
his  Sufferings,  fo  there  was  fomething  particu- 
larly for  the  Man  Chrift  Jefus  to  do  for  us,  viz. 
That  he  who  could  have  commanded  more  than 
twelve  Legions  of  Angels,  fhould  meekly  fub- 
mit  and  offer  himfelf  a  Sacrifice  for  the  Sins  of 
the  whole  World  ^  this  ineftimable  Offering  God 
was  well  pleas'd  to  accept,  and  to  blot  out  all 
our  Offences  for  the  fake  of  it.  And  thus  the 
great  Work  of  Redemption  was  finilhed. 
^  OhjeU.  I  ^  If  the  facrificing  of  Children  by  the 
Pagans^  feems  fo  very  unnatural,  furely  the  Death 

and 


the  Authors  Conifer fion.      157 

and  Paflion  of  Chrift  fhew  much  more  Cruelty  •, 
it  is  harder  therefore  for  me  to  believe,  that  God 
(hould  require  the  Sacrifice  of  his  only  Son,  than 
of  fome  thoufands  of  Infants. 

Anjw.  We  will  not  pofitively  affirm,  that  the 
facrificing  of  Children  is  always  unjuft  and  cruel, 
for  if  there  be  any  Cruelty  in  fo  doing,  it  is  a- 
gainft  the  very  Being  of  a  God  ;  an  Example  of 
which  we  have  feen  in  Abrahcim^  who  would  ne- 
ver fo  cheerfully  have  attempted  to  facrifice  his 
Son  Ifiiacj  had  he  thought  it  contrary  to  the  At- 
tributes of  God  :  And  as  to  the  Sacrifice  of  the 
Son  of  God,  the  Father  did  not  a£l  againft  his 
Juftice  by  accepting  it :  For  the  better  underltand- 
ing  of  which  let  us  confider,  i.  That  Injultice  is 
a  voluntary  depriving  another  of  what  we  are 
neither  willing  nor  able  to  make  reftitution  ^  fo 
then  God  was  neither  unjuft  nor  cruel,  by  giving 
his  Son  once  to  die  for  us,  fince  he  the  third  Day 
after  rais'd  him  from  the  Dead,  and  gave  him  a 
Life  far  more  glorious  than  that  he  had  before  ^ 
God  has  amply  rewarded  the  Sufferings  of  his 
Son's  Human  Nature,  by  taking  him  into  Hea- 
ven, and  placing  him  at  his  own  Right-hand  for 
evermore.  2.  Chriit  ofFer'd  his  Life  as  a  Ran- 
fom  for  us,  and  to  be  a  Mediator  between  God 
and  Man,fo  there  could  be  no  Injuftice  or  Cruelty 
in  the  Father's  accepting  what  the  Son  volunta- 
rily ofFer'd  ^  on  the  contrary,  had  not  God  accept- 
ed the  full  Satisfaftion  which  his  Son  offer'd,  we 
fiiould  have  more  pretence  to  charge  him  with 
Cruelty  and  Injuftice^  for  we  muft  condemn  that 
Creditor  as  cruel  and  unjuft,  who  will  not  accept 
the  Money  his  Debtor  is  not  able  to  pay  when  it 
is  oifer'd  to  him  by  fome  other  charitable  and 
generous  Man. 

Ol)jc^/.  16,  Whvdid  God  require  the  Scacrifice 

of 


1 38  Th^  Grounds  of 

of  his  only  Son,  when  he  had  forbidded  the  Jews 
to  offer  Human  Sacrifices  ? 

Anfzo.i,  When  God  commanded  the  Jews  not 
to  facrifice  their  Children,  he  did  not  eternally  ob- 
lige himfelf  never  to  require  (upon  the  molt  ex- 
traordinary occalion  efpecially)  any  fuch  Sacri^ 
fice  i  as  we  noted  before  in  the  Example  of  Ifaac^ 

Anfw.  2.  God  did  not  command  the  Jews  to 
erucifie  Jefus  Chrift,he  only  permitted  him  to  fall 
into  the  hands  of  malicious  and  finful  Men,  and 
Chrift,  like  a  Lamb  dumb  before  his  Shearers, 
Qpen'd  not  his  Mouth  againlt  his  Murtherers  •,  but 
tho'  the  Jews  thro'  Malice  and  Envy  condemned 
our  Saviour,  neverthelefs  we  may  readily  believe, 
that  God  the  Father  accepted  his  Death  as  an  ex- 
piatory Sacrifice  for  the  Sins  of  the  whole  World. 

OhjeU.  1 7.  But  the  Sin  of  Adam  and  his  depra- 
ved Pofterity,  is  only  a  Difobedience  to  God's 
Commands,  fo  that  Chrift  by  his  perfeft  Obedi- 
ence might  attone  for  rhefe  Tranlgreffions,  and 
therefore  it  was  not  abfolutply  neceffary  he  fliould 
fuffer  and  die  for  our  Redemption. 

Anfw.  I.  Suppofing  God  could  have  taken  an 
eafier  way  for  our  Deliverance,  rnuft  we  con- 
demn him  becaufe  he  took  this  ?  Chrift  with  a 
Word  could  cure  all  Difeafes,  fhall  he  then  that 
is  born  blind  murmur  againil  him  for  putting 
Clay  and  Spittle  upon  his  Eyes,  and  fending  him 
to  wafli  in  the  Pool  of  Siloam  ^ 

Anfw.  2.  He  that  thinks  the  Sin  of  Aiam  was 
Difobedience  only,  is  miftaken  ^  for  his  Sin  was 
threefold  :  i.  He  was  guilty  of  Infidelity ,becaufe 
he  believ'd  the  Serpent  rather  than  God.  2.  Of 
Ambition,  when  he  thought  to  be  like  God.  3.  Of 
Difobedience,  in  eating  the  forbidden  Fruit. 

Anfw.  ?.  Laftly,  He  is  miftaken  alfo,  who 
thtnks  the  finlefs  Lite  of  Chrift  was  the  complete 

and 


the  Author  s  Con'verfion,      i  gp 

and  ncceffary  Satisfa8:ion  for  the  complicated 
Sin  of  Adam  •,  theSatista£lion  chietiy  anfwereth 
the  Penalty  God  Almighty  threaten'd  Adam  with  ^ 
which  Punifhment  was  Death,  andChrifthas  ob- 
tain'd  our  Pardon  by  laying  down  his  Life  for  us. 
Obje^I.  T  8.  Adajii  was  threatned  with  Death, 
by  which  I  underftand  eternal  Death  :  But  has 
Chrift  fuffered  eternal  Death  > 

Anfza.  Chrilt  did  not  fuffer  the  eternal  Punifh- 
ment we  deferved,  but  his  Agony  and  Bloody 
Paffion  were  mott  fevere  and  painful ,  his 
Death  curfed,  and  he  perfe8:ly  innocent  •,  fothat 
altho'  we  have  deferv'd  everlalting  Death,  yet 
God  was  pleasM  to  accept  the  Sufterings  which 
our  Saviour  for  our  fakes  willingly  fubmitted 
to  i  this  Sacrifice  has  made  an  Atonement  for  our 
Sins,  and  we  are  again  receiv'd  into  God's  Favour, 
fo  that  Chrift  may  properly  be  faid  to  have  died, 
di\\  vyi)^\  that  is  for  us. 

Ol?]clL  19.  It  is  Itrange  to  me  that  Chrift, 
who  as  a  Man  was  adorn'd  with  all  Vertues  in 
perfe£lion,  and  who  voluntarily  offer'd  himfelf 
to  die  for  us,  (liould  not  bear  his  Sufferings  with 
as  much  Joy  and  Courage  as  many  of  the  Mar- 
tyrs are  reported  to  do  ^  hut  he  faid  his  Soul  was 
troubled  even  unto  Death,  his  Anguifh  was  fo 
great  that  he  fvyeat  Drops  of  Blood,  and  prayed 
three  times  t(^  his  Father,  that  this  Cup  jnighf 
fafs  away  •,  and  laftly,  upon  theCrofs  he  cry'd 
out,  faying,  My  God,  jny  God^  why  haft  thoufpr- 
faken  me  ^ 

Anfw.  1 .  We  need  not  take  for  granted  all 
that  is  contained  in  theBooks  of  Martvrs,  fome 
things  therein  perhaps  were  written  purpofely 
to  encourage  theChriftians  inTimesof  Perfecu- 
tion,  and  to  exhort  them  to  imitate  the  V&rtue 
and  Conttgncy  of  chefe  Martyrs. 

Anjw, 


lAo  Tf^^  Grounds  of 

Anfw.  2.  Thefe  Martyrs  exerted  their  Cou- 
rage, and  fubdued  their  Paflions  in  public,  that 
they  might  the  better  remove  the  Fears  of  the 
remaining  ConfeiFors,  but  its  probable  in  their 
Confinement  and  private  Retirements  they  felt 
themfelves  to  be  but  Men. 

Anfva.  3.  If  all  be  true  that  the  Writers  of 
thefe  Books  have  faid,  it  muft  be  attributed  to 
the  Operation  of  God's  Holy  Spirit,  who  gave 
them  fuch  an  undaunted  Courage,  and  an  afiured 
hope  that  they  fhould  receive  everlafting  Glory. 
But  God  permitted  his  Son  to  be  more  troubled 
under  his  intenfe  Sufferings  -,  i.  Becaufe  if  one 
of  us  (hould  be  expos'd  to  fuch  Trials  for 
Chrift's  fake,  and  this  Man  (hould  fhrink  and 
tremble  at  the  approach  of  Torments  and  Death, 
inftead  of  (hewing  thatCheerfulnefs  and  Prefence 
of  Mind  which  the  Primitive  Martyrs  did,  he 
fhould  not  therefore  think  his  Death  unaccepta- 
ble to  God,  for  it  certainly  would  be  grateful  to 
God,  if  he  (according  to  the  Example  of  Chrift) 
meekly  fubmitted  to  his  Holy  Will.  2.  That 
Chrid's  Sufferings  and  Death  might  be  of  greater 
value.  Lallly,  That  Chrift  might  be  our  Helper 
and  Defender,  that  he  who  was  tempted,  fuf- 
fered,  and  died,  may  be  the  more  ready  to  af 
litt  and  comfort  us  in  all  our  Trials  and  Affli- 
ctions. 

Thefe  and  the  like  Obje£lions  I  made  againft 
the  Work  of  Redemption,  which  being  anfwefd 
by  my  Guide,  I  began  in  the  laft  place  to  attack 
the  Myfteries  of  the  Chriftian  Religion  with  thg 
following  Arguments, 

Oh]eci,  20.  We  have  hitherto  fpoke  of  Chrift 
and  the  Holy  Ghoft  as  two  diftinO:  Perfons  in  the 
Godhead,  and  the  Chriftian  Religion  obligeth  us 
to  believe  the  Myftery  of  the  Trinity  in  Unity, 

and 


the  Authors  Comber fion.      iai 

and  Unity  in  Trinity,  and  that  the  Second  Per- 
fon  in  the  Trinity  came  into  the  World,  and 
took  our  Nature  upon  him,  ^c,  all  which  are 
Myiteries  indeed  to  me,  and  feem  contrary  to  my 
Realon,  and  the  Nature  of  God. 

Anfvo.  We  muft  not  confound  what  is  above 
Reafon  with  that  which  is  contrary  to  Reafon  : 
We  now  by  Experience  know  many  things  which 
at  hrit  feem'd  above  our  Reafon.  One  or  two  fami- 
liar Inftances  will  make  this  Matter  clear :  Sup- 
pofe  a  Man  born  in  a  very  cold  Climate,  fhould 
go  into  a  hot  Country,  where  the  Natives  never 
faw  Snow  nor  Ice,  and  fhould  tell  them.  That 
where  he  was  born,  the  Water,  at  a  certain  Sea- 
fon  of  the  Year,  was  fo  hard  that  a  Horfe  can 
run  over  it  •,   thefe  People  would  fay,  It  is  a- 
gainft  Reafon,   and  contrary  to  the  Nature  of 
Water  to  grow  hard  ;  and  therefore  becaufe  nei- 
ther Reafon  nor  Experience  taught  them  other- 
wife,  they  would  conclude  the  Traveller  had  a 
mind  to  impofe  upon  them  :  But  if  thefe  Inha- 
bitants were  perfuaded  he  was  a  faithful  honeft 
Man,  and  faid  he  faw  it  with  his  own  Eyes, 
and  would  not  tell  a  Lye  for  the  greateft  advan- 
tage, then  certainly  they  would  believe  it  upon 
hisTcllimony,  tho'  they  could  not  conceive  how 
fuch  a  thing  Ihould  be.     Another  Inftance  is  the 
ufe  of  the  Loadltone  ^  the  firft  that  found  it  out 
was  furely  contradicled,  feme  perhaps  believ'd 
him  upon  his  Word,  fome  doubted,  and  others 
utterly  deny'd  tlie  poflibility  of  it  •,   but  Expe- 
rience having  convinced  us,  now  no  Body  in  thefe 
Parts  dilputeth  it ,  tho'  we  cannot  conceive  the 
R-eafon  tor  it  ^  the  wifeft  Philofophers  haveen- 
quir'd  into  the  Nature  of  it,  but  after  all  their 
Suppofitions  and  pretended  Demonltrations,  they 
are  forced  to  place  it  amongtt  Arifictle'^  occult 

Qiia- 


1^2  The  Groiwds  of 

Qualities,  and  to  fay  with  me  it  is  above 
Reafon.  So  we  may  fay  of  the  Chriftian  My- 
fteries  :  A  Jew  or  a  Gentile,  who  was  never  in- 
ftru£led  in  this  Doftrine,  takes  it  to  be  abfurd, 
againft  Reafon,  and  the  very  Being  of  a  God  ^ 
but  when  they  are  convinc'd  that  Chrift  was  the 
Author  of  it,  and  that  he  was  greater  than  all 
the  Prophets,  the  Son  of  God  that  could  not 
impofe  upon  us,  or  be  impos'd  upon,  that  he 
had  confirmed  this  Do6lrine  by  almolt  an  infinite 
number  of  Miracles,  that  God  from  Heaven 
had  declar'd  him  to  be  his  beloved  Son,  and  com- 
manded us  to  hear  him  ^  I  fay,  after  we  are  con- 
vinc'd of  all  this,  we  muft  then  conclude  it  is 
above,  but  not  againft  Reafon  ^  then  we  muft 
condemn  our  too  great  prefumption,  and  con- 
fefs  the  weaknefs  of  our  Reafon,  which  would 
comprehend  the  Myfteries  of  God,  and  yet  can- 
not underftand  a  multitude  of  Natural  Things : 
By  thefe  means  it  was,  that  this  Holy  Do£lrine 
was  propagated  and  prevail'd  :  Afterwards  fome 
Writers  began  to  argue  upon  it,  and  fome  en- 
deavoured to  render  it  intelligible  y  but  their  Ex- 
planations are  rather  a  differvice  than  advantage 
to  it.  'Tis  too  true  this  Holy  Doftrine  has  been 
condemn'dby  fome  Seds  of  Chriitians,  but  that 
never  will  deftroy  it  ^  I  am  very  much  millaken 
if  there  be  any  Truth,  let  it  be  never  fo  clear 
and  evident,  but  has  been  contradicted  by  fome 
fort  of  Men  or  another. 

The  Author's  AppUcatioTi, 
I  don't  wonder  then  that  fo  many  Chriftians 
deny  this  ^  for  my  own  part  I  muft  to  myOiame 
confefs,  that  for  fome  time  after  my  Converfion, 
I  had  my  Ihare  of  Doubts  and  Scruples  about  it; 
but  having  farther  examin'd  it,  I  have  been  ob- 
liged to  acknowledge  my  weaknefs  and  ignorance, 

my 


the  Author  s  Co?i'verjio?i.      145 

my  too  great  prefumption  and  too  little  humi- 
lity, in  believing  rather  what  my  Reafon  than 
what  my  blefled  Saviour  taught  me  •,  but  blef- 
fed  be  our  merciful  God,  my  Conviftion  is  the 
ftronger.  I  fhall  not  detain  the  Render  by  ci- 
ting all  the  Texts  of  Holy  Scripture  which  teach 
this  Truth,  every  one  has  his  Bible  at  home,  and 
I  wifh  they  frequently  may  read,  mark,  learn, 
and  inwardly  digeft  what's  contained  therein. 
I  fhall  conclude  this  Point  by  faying,  if  we  be- 
lieve nothing  but  what  we  can  comprehend,  we 
muft  lift  our  felves  amongft  the  Sceptics,  and 
doubt  of  every  thing  we  raft,  fee,  or  leel. 

Obje^.  21.  Did  Chrift  when  he  was  an  Infant 
know  he  was  God  > 

Anfw.  Did  you  know  when  you  were  but  fix 
Months  old  that  you  were  a  rational  Creature  > 
You  cannot  fay  you  did.  But  let  this  fatisfie 
you,  the  Godhead  is  not  obliged  to  manifeft  it 
felf  in  its  Glory  wherefoever  it  is  •,  for  the  Ubi- 
quity of  God  fills  all  places  imaginable,  how- 
ever it  doth  rarely  manifeft  it  felf  as  it  did  on 
Mount  Sinai^  See. 

Obje^/.  22.  Laftly,  I  objefted,  Since  the  Chri- 
ftian  Religion  has  fuch  plain  Evidences,  and  its 
Precepts  far  excel  what  the  Prophets  and  Philo- 
fophers  taught,  why  is  it  the  lealt  obferved  > 
Why  don't  the  Chriltians  live  according  to  thefe 
moll  ejjccllent  Rules  i*  Methinks,  if  ihty  be- 
lieved what  they  profefs,  they  ffiould  with  the 
greareftawe  and  diligence  obferve  it. 

A/i/w.  You  mult  ask  thoie  unieaionable  Men 
who  do  not  praftife  what  they  profefs  •,  they 
have  as  much  Evidence  as  you,  and  more  too, 
tor  they  are  not  full  of  the  Prt-judices  of  other 
Religions,  and  I  am  perfuaded  that  the  Evi- 
denced 


144        "^^^  Grounds  of,  &c. 

dences  I  have  brought  to  you  are  able  to  con- 
vince any  ihinkhig  Man.  1  muft  with  great  con- 
cern acknowledge,  that  the  true  Religion  is  the 
lealt  obferv'd,  tho'  it  is  ever  the  fame  ^  but  the 
evil  Praftices  of  thefe  Profeffors  ought  not  to  be 
a  fcandal  to  you  ^  for  lince  they  have  been  edu- 
cated in  the  true  Religion,  and  fo  carelefly  de- 
viate from  it,  their  Condemnation  will  be  the 
greater :  Let  them  remember  our  Saviour's  words, 
The  Servant  that  knoweth  his  Mafter's  Will^  and 
doth  it  not^  jhall  he  beaten  ivith  many  ftripes. 
Therefore  in  another  place  he  fays.  They  Jhall 
come  from  the  Eaji  and  from  the  JVeJi^  from  the 
North  and  from  the  Souths  and  Jhall  fit  dov:n 
in  the  Kingdom  of  God-^  hut  you  your  f elves  foall 
be  thruji  out :  That  is,  many  Jews  and  Gentiles, 
who  have  liv'd  according  to  the  Light  of  their 
Keafon  that  God  bellowed  upon  them,  fhall  bs 
received  into  the  Mercy  of  the  Father,  and  be 
faved  by  Chritf  s  Blood,  whilft  many  Chriftians, 
who  defpife  the  Grace  of  God,  and  perfift  in 
their  finful  Courfes,  fhall  be  rejected  and  receive 
eternal  Damnation.  God  of  his  infinite  Mercy 
grant  we  may  not  be  of  this  number. 

Thefe  were  the  principal  Objections  I  brought 
againit  the  Chriftian  Religion  ^  and  blelFed,  for 
ever  blefled,  be  G  O  D,  that  direQed  me  to  fuch 
a  Man  who  could  give  me  fuch  fatisfaQory  An- 
fwers,  that  by  the  Divine  Grace  alhfting,  I  pro- 
fefs'd  my  felf  heartily  willing  to  leave  my  old 
Pagan  Idolatry,  and  to  embrace  the  true  Chri- 
ftian Religion.  To  this  Almighty  God  be  all 
Honour  and  Glory  afcribed  now  and  for  ever- 
more.   Amitt, 

A  De- 


(145) 

A 

DESCRIPTION 

O  F    T  H  E 

Ifle  FORMOSA. 

By  Mr.  George  Pfalma^aazaar, 

■  111  ■!■«"* 

CHAP.    I. 

Of  the  Situation,   Magnitudey  and  P/- 
Vtfton  of  the  ISL E. 

TH  E  Ifland  Formofa,  which  by  the 
Natives  is  called  in  their  Language, 
Gad  Avia,  from  G^^, 'Beautiful,  and  AvU 
an  Ifle,  and  by  the  Chinefe  is  called  P^- 
cando,  is  one  of  the  mod  Pieafant  and  Ex- 
cellent of  all  the  AfiAtick  Ifles,  whether  we 
Confider  the  convenient  Situation,  the  health- 
ful Air,   the  fruitful  Soil,  or  the  curious 

L  Springfj 


146     J  Defcnptio^i  of  the  IJIe  Formofa. 

Springs  and  ufeful  Rivers,  and  rich  Mines 
of  Gold  and  Silver  wherewith  it  abounds  5 
for  it  enjoys  many  advantages  which  other 
Iflands  want,  and  wants  none  of  thofe 
which  they  have. 

Formoja  and  Jap^p^,  are  the  rcmoteft 
parts  towards  the  £^/,  which  are  hitherto 
fcnown  or  difcover'd,  and  fo  they  are  the 
firft  Countries  that  are  vifited  with  the 
Rays  of  the  Morning  Sun.  Formefa  has 
on  ihe  North  fide  Japa^^  diftant  about  200 
Leagues  ■  on  the  North  and  M^eft^  Chi»a, 
from  which  it  is  diflant  about  60  Lea- 
gues ;  and  on  the  6cfah  fide  Luconta^  from 
which  it  is  diftant  about  100  Leagues. 

This  Ifle  Formofa  extends  it  felt  in  length 
from  North  to  South  above  70  Leagues,and 
in  breadth  from  Eaft  to  Weft  1 5  Leagues, 
being  about  130  Leagues  in  Circumference. 
It  is  divided  into  five  Ifles,  vv hereof  two 
are  called  Aviasdos  Lardoms^  or  the  Illes  of 
Thieves^  the  third  is  called  Great  Feorko,  the 
lourth  Litt/e  Peorkoy  and  the  fifth,  wliich 
hes  in  the  middle,  and  is  called  'IQaboskiy 
or  the  Principal  Ifland,  is  greateft  ot  all  the 
five,  being  17  Leagues  in  length  and  15 
in  breadth,is  moftHri8:ly  called  G^^  Jvia, 
or  the  Ifland  Formofa;  tho'  all  the  reft, 
which  for  diftinclion  fake,  are  called  by  fe- 
veral  Names,  are  comprehended  under  the 

Genera! 


A  Defer  lotion  of  the  Ife  Formofa."^     147 

General  Name  of  Formofa;    and  in  this 
Senfe  we  (hall  ufe  the  Word  in  the  follow- 


ing Account  of  this  Ifle. 


CHAP.    II. 

Of  the  great   ^Volutions    which  fc^Ve 
happe?i'd  in  the  Ijhnd  Formofa. 

WE  find  in  our  Chronicles,  that  a- 
hove  200  Years  ago,  the  Ifland 
Formofa  had  been  Govern'd  for  fome  Ages 
by  one  King,  who  in  his  Adminiltration 
depended  upon  the  Reprefentatives  of  the 
People,  who  are  two  or  three  Men  chofen 
in  every  City  and  Village,  to  take  care  of 
their  publick  Concerns.  This  King  whom 
the  Natives  in  their  Language  called  Ba- 
gaio,  had  one  Governor  in  each  of  the  afore- 
mentioned Ifles,  fubjeft  to  his  Power,  and 
accountable  to  him  for  their  Adminiftration ; 
and  this  Govcrnour  was  called  by  the  Na- 
tives Ta?fo,  But  about  200  Years  ago  the 
Emperor  of  Tart  dry  invaded  this  Ifland  and 
fubdued ;  which  continued  under  the  Do- 
minion of  the  Tartars  until  the  third  Gc- 
L  2  neration; 


148       A  Defer ipthn  of  the  Ifle  Formofa. 

neratlon  :  But  the  third  Emperor  who  fuc* 
ceedcd  after  this  Conqueft,  1  being  an  Au- 
ftere  Tyranical  Prince,  who  was  very  cruel 
to  the  Natives,    and  had  formed  a  dcfign 
to  extii^ate  their  Religicn,  did  fo  provoke 
their  natural  Rage,  that  at  laft  tliey  did  all 
with  one  confent  take  up  Arms,  and  rofe 
againll:  his    Oeputy    and    the  Forces  by 
which  he  ruled  them,  and  drove  them  all 
out  of  the  Country,  after  a  bloody  Battle, 
And  thus  they  fliook  off  the  Yoke  of  Tar- 
tariart  Bondage,     under   which,  they  had 
groan'd  above  70  Years ;  and  reftored  their 
Natural  Prince  to  the  rightful  Throne  of 
of  his  Anceftors,   who  now  became  inde- 
pendent not  onky  of  a  Foreign  Prince,  but 
of  all  the  little  Commonwealths  within  his 
own  Dominions ;  in  which  ftate  they  con- 
tinued above    70  Years.      During  wiiich 
time  the  Eueopea/js  came  thither,  'viz.  the 
Dutch  and  Engliflj,  who  maintained  a  great 
Trade    with    the    Natives,  efpecially    in 
Gre.tt    Veorko^    where  the   Dutch    built  a 
Caftle  called  Tyowan.     At  the  fame  tima 
while  the  Dutch  were  there  the  Chimfe  came 
and  attempted  to  land  in  the  Ifiand,  with 
a  defign  to  Conquer  it,  but  were  ftoutly 
repulfed  by  the  Natives,    who  took    up 
Avms  in  defence  of  their   Country,  and 

maintained 


A  Defer tpt ion  of  the  Ife  Formofa .       1 49 

maintained  a  War  witli  the  Chimfe  for 
fome  Years  5  until  at  laft  they  drove  them 
back  into  their  own  Country.  And  the 
Formofans  finding  that  the  Dutch  under  a 
falfe  pretence  of  joining  with  them  to  force 
back  the  Chimfe,  had  treacheroufly  under- 
hand affiftcd  tliem  to  Conquer  Formofa^ 
hoping  at  laft  to  vvreft  it  out  of  their  hands 
and  make  it  their  own;  the  HolimderswQVQ 
thereupon  baniilied,  and  prohibited  to 
come  any  more  into  that  Ifland,  and  their 
Caltle  Tyowxn  was  Demoliflied :  Yet  upon 
fome  fair  Promifes  they  were  afterwards 
permitted  again  to  Land  there,  provided 
they  fliould  ftay  but  a  little  while,  and  a 
fufficieut  Guard  fliould  attend  them  and  ob- 
ferve  their  Motions.  Thither  therefore 
they  come,  and  when  they  can  find  what 
they  have  a  mind  to  in  Formofa,  they  go  no 
farther  ;  but  when  they  mifs  of  their  aim 
there,  then  they  travel  further  into  Japan, 
'viz.  to  the  Ifle  of  Nangafaque,  for  they 
are  not  permitted  to  go  to  any  other  place. 
However  under  thefe  Commotions  Formofa. 
ftill  preferved  its  form  of  Government  in- 
dependent of  a  foreign  Prince,  until  Me- 
ryaafJanoo  firft  ravifhed  Japaa  by  Villany, 
and  then  conquei'd  Formofa  by  a  trick, 
of  both  which  Revolutions  I  fliall  now 
give  the  Reader  a  fliort  and  true  Account, 

L  g  as 


I  ^o       A  Defcription  of  the  Jfle  Formofa. 

as  it  is  to  be  found  in  our  Hiftories,  and  is 
firmly  believed  by  all  the  People  of  Formofa^ 
upon  a  conllant  Tradition  from  Father  to 
Son,  for  the  fpace  of  Fifty  Years  and  up- 
wards. 

Meryaandanoo  was  by  Nation  a  Chinefe^ 
but  coming  to  Japan  while  he  was  Young, 
he  was  by  the  favour  of  fome  Great  Man 
admitted  to  fome  meanOflice,  in  the  Court 
of  the  Emperor  Chazadijn^  where  he  con- 
tinued fome  time,  and  had  his  Education. 
But  the  Emperor  perceiving  that  he  was  a 
a  very  Ingenious  Young-Man,   and  well 
qualified  for  a  better  Office,  gave  him  at 
firft  fome  inferiour  Place  in  the  Army,  in 
which  he  behaved  himfelf  fo  well,  that  he 
was  quickly  preferred  to  a  higher  Poll:,  and 
by  his  winning  behaviour  and  admirable 
Condu£l,  he  fo  far  infinnuated  himielf  into 
the  favour  of  the  Emperor,    that  he  was 
gradually  advanced  from  one  Poll:  of  Ho- 
nour in  the  Army  to  another  ;  until  at  laft 
he  arrived  at  the  higheft,    and  was  made 
Carilhan,  or  Chief  General  of  all  the  Im- 
perial Forces,  which  is  the  higheft  Office 
in  the  Empire,  not  only  for  Honour,  but 
for  Power  and  TruH:.     And  in  the  admini- 
ftration  of  thi  Office,  he  behaved  himfelf 
with  fo  much  Prudence  and  Courage,  that 
tiie  Emperor  loved  him  exceedingly  5  but 
'       ■    '  much 


A  Defcripnon  of  the  J/!e  Formofa.       i  ^  i 

much  more  did  he  win  the  Heart  of  the 
Emperefs,  who  was  fo  taken  with  his  gal- 
lant Mien,  that  fhe  could  not  Hve  with- 
out him :  So  great  was  her  kindnefs  to 
him,  and  fhe  put  fuch  an  entire  confidence 
in  his  fair  Speeches,  that  flic  would  often 
meet  him  in  private  places  ^  which  was  a 
favour  very  rare  and  unufual  in  that  Coun- 
try, efpeciaily  from  fo  great  a  Perfon  as 
the  Emperefs.  Having  thus  gained  the 
Love  of  the  Emperor  and  Emperefs,  to  fo 
great  a  degree,  this  ungrateful  Villain  made 
ufe  ot  that  familiarity  to  which  the  Em- 
prefs  admitted  him,  and  of  that  confidence 
they  both  put  in  him,  firfl  to  raife  a  Jea- 
loufie  in  the  Mind  of  the  Emperor  againfl: 
the  Emperefs ;  and  then  by  this  means  to 
contrive  an  opportunity  for  murdering  them 
both :  which  Barbarous  defign  this  Bloody 
Villain  accompliflned  aftet-  this  manner/ 
Firft,  he  perfwaded  the  Emperor  that  his 
Emperefs  was  inLove  with  a  certainNoble- 
man,whom  he  fuppofed,  and  flic  often  met 
him,  and  had  private  converfation  with 
him  in  the  Garden  :  Whereupon  the  Em- 
peror being  highly  enrag'd  both  againft  this 
Nobleman,  whom  he  falfly  accufed,  and  a- 
gainftthe  Emperefs,  who  was  fuppos'd  to  have 
kept  company  with  him,' defired  Merya/in- 
danoo  to  enquire  diligently  at  what  Hour, 
L  4  and 


152       ^  Defer ipion  of  the  Jjle  Formofa. 

and  in  what  place  they  were  to  meet  toge- 
ther in  the  Garden,  if  it  w^ere  pofiible  for 
him  to  find  it  out  3  and  then  fays  he,  come, 
and  acquaint  me  with  it,  and  I  will  take 
care  that  neither  of  them  fhall  efcape  out 
of  my  hands,  until  they  have  both  fuffer'd 
Death,  according  to  the  demerit  of  their 
Crime.  This  Meryaandamo  promifed  tQ 
do  ,as  the  Emperor  had  defired  him  ;  and 
fometime  after  he  came  out  of  the  Empe- 
ror's prefence,  he  went  to  the  Apartment 
of  the  Emperefs,  and  having  good  afTui" 
vance  of  her  ready  compliance,  by  his 
iormer  private  converfations  with  her, 
lie  pray'd  her  to  meet  him,  at  a  cer- 
tain Hour  of  that  Day,  in  a  certain  place 
of  the  Garden,  which  llie,  miftrufting  no- 
thing, readily  promifed  to  do,  and  appoint- 
ed the  time  and  place  for  their  meeting. 
Having  gained  this  point,  which  was  a 
great  flep  towards  finifliing  his  defign,  he 
went  and  acquainted  the  Emperor,  that  at 
fuch  an  Hour  the  Nobleman  was  to  come, 
and  to  meet  his  Emperefs  in  fuch  a  place 
of  the  Garden,  Whereupon  the  Emperor 
prefently  commanded  his  Guards  to  be  got 
ready,  with  wliich  he  intended  to  fcize 
them  both  together,  and  bring  them  to 
dcferved  punilhment.  In  the  mean  time 
Merjaandanoo  having  changed  his  Clothes, 
"     "  avod 


J  Defer  ipt  ion  of  the  I  fie  Formofa.       15^ 

and  maskM  his  Face,  that  he  might  not 
be  known  to  the  Emperor,  under  this  dif- 
giiife  meets  the  Emperefs  at  the  time  and 
place  appointed,  whom  he  moft  Barbar- 
oufly  IkbbM,  with  a  poifonM  Dagger,  to 
conceal  the  Murder,  by  flopping  the  Effu- 
fion  of  Blood :  The  Emperor  comes  at  firft 
all  alone  into  that  place  of  the  Garden  to 
fatisfie  his  Curiofity  of  feeing  them  toge- 
ther, fearing  left  the  appearance  of  the 
Guards  would  make  them  run  away  5  and 
lie  perceiv'd  a  certain  Nobleman,  as  he 
fuppofed,  lying  upon  the  Emperefs  in  an 
unfeemly  pofture,  he  called  for  his  Guards, 
who  were  at  fome  diftance  from  the  place : 
But  while  he  advanced  towards  the  Noble- 
man, not  knowing  him  to  be  Meryam^ 
danoo^^Mcryx.i,nd.woo  was  too  nimble  for 
him,  who  come  fully  prepared  to  execute 
the  wicked  defign  he  had  plotted,  for  he 
had  no  fooner  called  for  his  Guards,  but 
he  clofed  in  with  him,  and  gave  him  his 
Deaths  wound  with  the  fame  poifon'd 
Dagger;  and  immediately  after  he  had 
ftruck  the  blow,  he  fled  away  with  all 
poflTible  fpecd,  through  unbeaten  Paths  a- 
mong  Trees  and  Bullies,  and  fo  made  his 
Efcape  without  being  difcover'd:  When 
the  Guards  came  and  found  the  Emperor 
and  Emperefs  both  kili'd,   they  flood  for 

fome 


154       -^  Defer  if  t  ion  of  the  IJle  Formofa. 

fome  time  aftoniQi'd,  at  this  ftrange  and 
furprizing  Event  s  but  they  wonder'd  moft 
of  all  at  the  Murder  of  the  Emperor,  who 
fo  lately  parted  from  them,  and  whom  they 
heard  but  a  little  before  call  upon  them  to 
come  to  him ;  fome  condoled  the  fudden 
Death  of  two  fuch  great  Perfons,  while 
otl^ers  fearch'd  every  where  about  the 
Garden,  among  the  Trees  and  Bu"*  es,  to 
find  out  the  Murderer  5  But  when  they  faw 
that  no  difcovery  could  be  made,  the  Sol- 
diers began  to  Mutiny^  had  not  the  Captain 
of  the  Guards  diverted  their  Fury,  by 
telling  them.  That  they  mufl  do  nothing 
until  tliey  had  firft  acquainted  the  Carilhan 
with  what  had  happened  ;  whereupon  a 
Party  was  immediately  difpatch'd  to  his 
Houfe,  (whither  he  had  made  his  Efcape 
after  he  had  committed  the  Murder)  and 
when  they  came  there,  and  told  him,  he 
feem'd  to  be  mightily  furpris'd  and  troubl'd, 
as  if  he  knew  nothing  of  the  matter :  But 
to  lofe  no  time  in  a  cafe  of  fo  great  confe- 
quence,  he  went  in  all  hafte  to  the  place, 
where  having  viewed  the  dead  Bodies,  he 
evprefs'd  his  great  Sorrow,  with  many 
Sighs  and  Tears,  for  the  lofs  of  two  Per- 
fons fo  great  and  fo  good,  to  whom  he  had 
been  infinitely  obliged,  and  declared  that 
this  execrable  Murder  had  been  committed 

by 


"V 


J  Defer ipt ion  of  the  IJIe  Formofa.       155 

by  a  certain  Nobleman,  naming  him,  who 
had  frequently  kept  Company  with  the 
Empereis  in  private,  and  had  appoi'ired  a 
meeting  with  her  this  very  Day,  as  [\c  was 
well  afTur'd.  This  diicover\  gave  >:^reac 
fatisfaftion  to  the  Guards,  who  be;ng  glad 
of  the  opportunity  to  revenge  t-: ;  Death  of 
their  Matter,  went  prefently  anci  Aruck  off 
the  Innocent  Nobleman's  Head,  by  his 
Order,  who  was  the  Murderer  himfelf. 
3ItTjaa^4a/wo  having  thus  far  fucceeded  in 
his  defign,  wanted  now  only  to  he  de- 
clared Emperor,  which  met  with  fome  op- 
pofition  from  thofe  in  the  Army,  who  fa- 
voured the  Family  o(  Chazadij??^  though 
he  had  no  Children  by  his  Emperefs,  but 
only  by  liis  Concubines;  and  for  fome 
time  there  were  many  Cabals  and  Facti- 
ons about  the  next  SuccefTor  to  the  Empire  5 
But  at  lafl:  MeryMndanoo,  having  pre-cn* 
gaged  a  great  Party  for  him,  and  being 
generally  beloved  by  the  Soldiers,  by  his 
prevailing  Tntereft  in  the  Army,  was  cho- 
fen  and  declard  Emperor 0^ Japan ;  which 
was  the  finnifliing  of  the  great  defign  he 
intended  to  accompliQi,  by  all  the  afore- 
mentioned Villainies  and  Cruelties. 

About  two  Years  after  he  was  promo- 
ted to  the  Imperial  Crown  of  J^tpa^^  he 
counterfeited  himfelf  to  be  fick,  and  caus'd 

innu- 


156       A  Defer  iptifft  of  the  J  fie  Formofa. 

innumerable  Sacrifices  to  be  offered  to  the 
Gods  of  '^AjfAn^  for  the  Recovery  of  his 
Health  s  but  all  thefe  Sacrifices,  proving, 
as  he  pretended,  ineffe^lual,  To  that  thefe 
Gods  feem'd  either  unable  or  unwilling  to 
relieve  him,  he  declar'd,  tho'  in  deep  dif- 
fimulation,  that  it  was  neceflTary  for  him 
to  feek  for  Relief  from  the  Gods  of  other 
Countries.  And  to  this  end  he  fent  an 
AmbalTadour  with  a  Letter  to  the  King  of 
Formofn^  who  was  to  entreat  the  King  of 
Formofa  in  his  Name,  that  he  might  have 
leave  to  fend  and  offer  Sacrifices  to  the  God 
of  his  Country,  by  whom  he  hoped  to 
find  that  cure  of  his  Difeafe,  which  in  vain 
he  had  expeded  from  his  own  Gods,  tho' 
he  had  offerM  loooo  Sacrifices  to  appeafe 
them. 

His  Letter  to  the  King,  was 
to  this  purpofe. 

Meyyaandamo^  Emperor  oi^apan^  to  the  King 
of  Formofa,  my  Friend,  <^c. 

BE'mg  afflicied  with  a  very  grievous  Dif 
eafcy  And  having  endeavoured  by  my  Ob- 
htions  to  pAcifie  the  Gods  of  my  Country, 
that-  I  might  recover  my  Health,  I  have  found 

all 


A  Vefiription  of  the  JJle  Hormofa.       1 57 

dli  my  endeavours  hitherto  ineffectual^  whether 
through  the  Anger  cr  Impotence  of  the  Gods 
I  know  not :    And  therefore  having  a  great 
Veneration  for  your  God,  of  tvhofe  great  Power 
and  Goodnefs  1  am  fully  perfrvaded^   I  muft 
entreat  you   to  give  leave  that  feme  of  my 
SuhjeHs    may  be  Jent  into  your  Ifland^   who 
fl)aU  bring  along  with  them  the  Beafis  they 
are  to  offer  in  Sacrifice  to  your  God,  for  the 
Recovery  of  my  Health.     Jind  if  your  God 
fhall  befo  far  appeafed  by  theje  Sacrifices  as  to 
refiore  me  to  Health,   I  do  hereby  promife  you, 
that  through  all  the  Empire  of  Japan,  and  in- 
all  the  other  IJles  fubjeci  to  my  Dominion,  I 
ivill  plant  and  eftabliffj  your  Religion.     And 
foyour  Godfljall  be  our  God,  and  we  flj all  live 
in  perpetual  Friendfhip  with  one  another, 

I  expeft  your  Anfwer  to  this  Requcft 
by  my  Ambaflador. 


After  the  King  of  Formofa  had  read  the 
Letter,  he  fent  for  his  Priefis  and  acquaint- 
ed them  with  the  Contents  of  it,  and  com- 
manded them  to  confult  their  God,  whe- 
ther he  would  grant  what  the  Emperor  of 
Japan  had  defired :  The  Priefts  hoping 
that  they  fhould  reap  great  Profit  and  Ad- 
vantage from  the  Emperor,  by  the  Japan- 
nefs\  coming  into  their  Country,  to  offer 

Sacrifice, 


I  58       A  Defcriftion  of  the  //^Formofa. 

Sacrifice,  told  the  King,  that  they  had 
confulted  their  God,  and  he  had  conlented / 
that  they  fhiould  come  here  to  offer  Sacri- 
fices, but  he  had  not  declar'd  what  fuccefs 
their  Oblations  fhould  have  as  to  rcftoring 
the  Health  of  their  Emperor.  Tlie  King 
having  received  this  Anfvver  from  his 
Priefts,  fent  for  the  Ambaffadors  of  the 
Emperor  of  '^j^f^'^f  and  told  them.  Go  md 
falute  your  Emperor  in  my  Namey  and  tell 
hirn^  that  he  has  leave  from  my  God,  and  from 
me,  to  jend  fame  of  his  Suhjecls  to  offer  Sa- 
crifices to  our  God ;  at^d  if  our  God  jhall  re- 
fl-ore  his  Healthy  I  hope  h.^  will  perform  what 
he  has  fromifed  of  eftabltjbifig  the  yVorf/jip  of 
our  God  in  all  his  Dominions. 

The  AmbafTadors  having  taken  their 
leave  of  our  King  returned  home,  into  their 
own  Country,  and  acquainted  the  Em- 
peror o^  Japan  with  the  Anfwer  of  the  King 
of  Formoja  to  his  Letter,  who  was  very 
glad  at  the  good  fuccefs  of  their  Negoti- 
ation, having  further  defigns  in  it  than  they 
were  aware  of:  And  therefore  he  prefently 
commanded  a  great  Army  to  be  made 
ready,  and  order'd  the  Soldiers  to  be  put 
in  great  Litters,  carried  by  two  Ele- 
phants, which  will  hold  Thirty,  or  Forty 
Men  ;  and  to  prevent  any  fufpicion 
of  the  the  Formofansy  they  placed  Ox- 
en or  Rams  to  be  feen  at  the  Windows 

of 


J  Defcrti>tionof  the  J/le  Formofa.       1 59 

of  the  Litters.  Thus  he  covertly  convey'd 
a  numerous  Army  into  the  Ifle  Formofa^ 
with  many  of  the  Nobility  of  his  Court, 
under  the  Religious  pretence  of  Offering 
Sacrifice  for  the  Recovery  of  his  Health, 
but  really  with  a  defign  to  Conquer  the 
Country.  The  numerous  Chariots  were 
divided  into  three  parts,  the  greateft  of 
which  wasfent  into  the  Capital  City  Xf^r- 
netfa,  and  the  two  other  parts  into  two  o- 
ther  Cities,  called  B/^ w  and  KJjadzey ;  And 
at  a  certain  Hour  appointed  the  Chariots 
were  opened  in  all  the  three  Cities,  the 
Soldiers  came  out,  and  with  Sw^ord  in 
Hand,  threatning  prefent  Death  to  the 
King,  and  all  the  Inhabitants  of  the  City 
Xtermtfa  (which  was  likewife  done  in  the 
other  Cities  at  the  fame  time)  unlefs  they 
^ould  fubmit  themfelves  to  he  governed 
by  the  Emperor  of  ^apan.  The  King  con- 
fidering  that  he  had  no  other  profpe6t  but 
that  of  imminent  and  unavoidable  Death 
before  him,  and  that  there  was  no  hopes  by 
his  Death  to  prelerve  the  Ancient  Liberties 
of  his  Country,  chofe  rather  to  fubmit  to 
the  fatal  neceflity  he  was  under,  than 
throw  away  his  Life  to  no  purpofe  5  and 
the  reft  of  the  Inhabitants  every  where  fol- 
low'd  his  example  in  this  furprifing  danger 
of  Death,  fo  that  the  %vhole  Kingdom  was 
quickly  reduc'd  ynder  the  Yoke  of  the  Em- 
peror 


i6o      A  Defcription  of  the  Ijle  Formofa. 

peror  of  Japaft,  without  the  EfFufion  of 
much  Blood.  And  from  that  time  the  Em- 
peror of  Japafz  fends  a  King  into  the  Ifle 
Formofa,  who  is  called  Tarn  Angon^  or  the 
fuperintendent  King  ;  But  he  who  was 
King  before,  in  that  Ifle,  is  only  as  SiBaga- 
hn^ro  or  Viceroy ,  or  one  that  is  next  to 
the  King  in  Dignity  without  any  Power. 
And  this  is  a  fhort  Hiftory  of  the  manner 
how  the  Ifle  Formofii  was  fubdued  by  the 
Villany  of  the  Emperor  MeryAnndmoo,  who 
infl:ead  of  Sacrificing  Beafl:s  to  the  God  of 
the  Country,  as  he  pretended,  would  have 
Sacrificed  the  Inhabitants  to  his  own  Am- 
bition, if  they  had  not  prevented  him  by  a 
voluntary  fubmiflion  to  his  Rule  and  Go- 
vernment. I  (ball  therefore  in  the  next 
place  give  an  account  of  the  Form  of  Go- 
vernment in  this  Ifle,  which  is  now  almoft 
the  fame  with  that  which  is  in  the  other 
Ifles  of  jApAn. 


CHAF ; 


^  Defer ijJtio^  of  the  Ifle  Formofa .       1 6 1 


CHAP.     III. 

0/  //;e  Form  0/  Go^enwient  in  the 
Jjlxyid  PoimoCi,  and  of  the  Ne0 
Laws  made  by  the  Bmj^cror  Meryaan- 
danoo. 

MEryaandanoo  being  thus  fettled  Em- 
peror of  Japan  and  Formofa^  made 
new  Laws  relating  to  the  Deputy  King,and 
enforced  the  old  Laws  relating  to  the  Sub- 
jects, with  grievous  Penalties,  as  will  ap- 
pear hereafter. 

The  Firft  Law  is.  Concerning  the  Kings 
that  are  fubjed  to  him,  who  are  Twenty 
Five  in  number  ('befides  the  Eight  who 
are  not  properly  called  Jngons  or  Baga/os 
but  VicerQjs  or  BageUrpders  )  And  thefc 
Kings  are  oblieged,by  this  Law,  twice  in  a 
Year  to  wait  upon  the  Emperor,  and  thea 
every  one  of  them  is  to  give  an  account  of 
his  Adminiftration  of  the  Government,  and 
of  all  the  Notable  Occurrences  which  liave 
happened  in  his  Kingdom  for  the  fpace  of 
half  a  Year,  and  to  receive  the  new  Com- 
mands of  the  Emperor,  if  he  fhall  think  fit 
to  give  any.  M  The 


162       A  Bejcriptton  of  the  Ifle  Formora. 

The  Second  Law  is,  That  none  of  them 
fiiall  tranfgrefs  the  Commands  of  the  Em- 
peror, unlefs  he  firll:  acquaints  him  with 
the  neceflity  that  forces  him  to  dp  it ;  yet 
in  a  cafe  of  urgent  ncceffity,  this  Law  is 
moderated  by  Equity. 

The  Third  Law  is,  That  they  fhall  do 
nothing  to  the  detriment  of  the  People,  fub- 
)e£l  to  their  Government  s  Tiiat  they  fhall 
not  be  unjuft,  orctuel  to  them,  or  any  ways 
prejudice  them  in  their  Life,Fortune,or  Re- 
putation, without  a  jufl:  caufe:  which  Law 
he  mde  to  gain  the  Love   of  the  People. 

The  Fourth  is,  That  none  of  the  Kings 
fhall  fuOer  a  Chriftian  to  live  in  his  Coun- 
try, but  every  one  of  them  fhall  keep  Sear- 
chers,  or  Centinels  in  the  feveral  Sea  Ports, 
who  fiiall  Try  all  Foieigners,  as  foon 
as  they  arrive  in  the  Harbour  whether 
they  be  Chriftians  or  no,  by  this  Teft-, 
of  trampling  upon  the  Crucifix;  which 
Teft  was  chiefly  'defign'd  againft  tlie 
Papifls,  who  worfhip  the  Crucifix,  and 
therefore  dare  not  trample  upon  it :  But  as 
to  other  Foreigners  who  do  trample  upon 
the  Crucifix,  the  Governour  is  to  grant  them 
a  Pafs  to  Travel  through  all  the  Cities  un- 
der his  Dominion,  provided  they  are  not 
above  Twenty  in  number. 

The  laft  is,  That  no  King  can  prohibit 
or  enjoin  any  Religion,  in  his  Country, 
but  every  fubjeft  Oiall  enjoy  the  Liberty  of 

his 


A  Defer ipt ion  of  the  IJle  Formofa.      i6^ 

his  Confcience  to  worfhip  his  God  after 
his  own  way,  except  there  fhall  be  any 
found  that  are  Chriftians^  for  thedifcovery 
of  whom  there  fhall  be  Searchers  appoint- 
ed in  all  Cities  and  Villages,  who  fhall  try 
them  by  the  Teft  aforementioned.  Andto 
all  thefe  Laws  this  Sanction  is  added,  That 
if  any  Perfon  fliall  violate  any  one  of  thefe 
Laws  they  fliall  prefently  be  put  to  Death, 
which  is  the  true  Reafon,  why  the  Com- 
mands of  the  Emperor  are  every  where  lo 
exa6llyobey'd. 

He  made  no  new  Laws  relating  to  the 
Subjects,  but  only  revived  the  Natural  and 
Ancient  Laws,  which  he  enforced  with  new 
Penalties  proportionable  to  the  Crimes. 

The  Firft  is  againft  the  Chriftians,  That 
if  any  Foreigner  fliall  be  found  who  is  a 
Chriftian,  and  who  hath  fcduc'd  or  endea- 
voured to  feduce  the  Inhabitants  to  Chri- 
ilianity,  he  fliall  be  impiifon'd,  together 
with  all  thofc  whom  he  hath  feduced. 
And  if  he  will  Renounce  the  Chriftian 
Faith,  and  worfhip  Idols,  he  fliall  not  only 
be  pardon'd,  but  have  a  certain  Penfion  al- 
lowed him  for  his  Subfiftence;  but  if  hs 
refufe  to  do  this,  he  fliall  be  burnt  alive  ^ 
And  as  to  thofe  who  have  been  feduc'd,  if 
they  will  return  to  their  former  Idolatry, 
they  fliall  be  fet  at  liberty  ;  but  if  they  will 
sot,  they  fliall  be  hang'd, 

M  ?  The 


164       -A  Defer ipt ion  of  the  Ifle  Formofa. 

The  Second  isagainIl:Murderers,Thieves 
and  Robbers,   ^viz.    Wholbever  lliall  kill 
anotlier  Man  unjuftly,  (liall  be  hang'd  up  by 
the  Feet  with  his  head  downward,  and  after 
this  manner  fliall  hang  alive  a  longer  or 
iliorter  time,  according  to  the  aggravation 
of  his  Crime,    until  he  be  Shot  to  Death 
with  Arrows  :  But  if  he  be  both  a  Robber 
and  a  Murderer  he  fball  be  Crucified.     A 
Thief  fhall  be  puniflied  according  to  the 
heinoufnefs  of  his  Crime,  either  with  Hang- 
ing,   or  continual  Imprifonment ,    or  with 
Whipping,  or  a  Fine. 

The  Third  Law  is  againft   Adulterers, 
T/^.   They  fliall  for  the  tirft  Offence  pay  a 
pine  of  100  CopA'ds  (  each  Copm  being  a 
piece  of  Gold  weighing  a  Pound)  and  thofe 
who  have  not  Money  to  pay  fuch  a  Fine, 
they  fhall  be  publickiy  Whipt  by  the  Hand 
of  the  Hangman :    But  if  any  Perfon  be 
guilty  of  the  fam^e  Crime  a  fecond  time, 
he  or  fne  fliall  be  beheaded.     For  though, 
as  will  appear  in  the  following  Chapter  a- 
bout  Religion,   every   Man  may  have  as 
many  Wives,  as  his  Eilate  is  able  to  main- 
tain ?   yet  if  any  Man  fiiall  carnally  know 
another  Woman  befides  his  own  Wives,  to 
wbom    he  has    promifed  Fidelity,   he  is 
guilty  of  Adultery.     7  he  fame  Law  ob- 
liges all  thofe  who  are  unmarried  provi- 
ded they  be  Nativesof  the  Country:   But 

this 


Z' 


A  Defcription  of  the  Jjle  Formofa ."       165 

this  Law  does  not  extend  to  Foreigners,  to 
whom  the  Natives  are  wont  to  offer  Virgins 
or  Whores,  to  be  made  ufe  of  at  their  Flea- 
fure,  with  Impunity. 

But  here  I  mull  dcdre  the  Reader  to  ob- 
ferve,  that  the  Husband  has  luch  full  power 
over  his  Wife,  that  if  he  apprehend  her  in 
the  aO:  of  Adultery ;  he  may  punifh  her 
after  what  manner,  and  to  what  degree  he 
pleafes,  even  unto  Death :  But  if  the  thing 
be  not  commonly  known,  he  may  fpare 
her,  if  he  thinks  fit,  upon  her  promife  of 
amendment  for  the  future. 

The  Fourth  Law  is,  Whofoever  fliall 
Suborn  falfe  Witnefsagainfbany  Man,  both 
he  and  the  falfe  Witneffes  fhall  have  their 
Tongue  cut  out,  and  be  further  puniOfd 
according  to  the  heinoufnefs  of  the  Crime, 
and  the  damage  done  to  the  Party,  againft 
whom  they  teftified. 

The  Fifth  Law  is,  Whofoever  fliall  balf- 
pheme  the  God  01  the  Country  he  fliall  be 
burnt  alive. 

The  Sixth  is,  If  a  Son  or  a  Daughter  fliall 
ftrike  their  Father  or  Mother,  or  one  of 
their  Kindred  that  is  Ancient,  or  one  that 
is  fuperiour  to  them  in  Power,  their  Arms 
and  Legs  fhall  be  cut  cfF,  and  a  Stone  be- 
ing tied  about  their  Neck,  they  fliall  be 
thrown  into  the  Sea,  or  a  River.  But  if 
any  one  Oiall  firikea  Pricft,  their  Arjns  fhall 

M  ^  be 


1 66        A  Defcripion  of  the  J(/e  Foimofa. 

be  burnt  off,  and  then  their  Body  fhall  b^ 
buried  alive. 

Whofoever  fliall  ft r ike  his  King,  Inten- 
dant  or  Governour,  fhall  be  hang'd  up  by 
the  Feet  till  he  die,  having  four  Dogs  faftcn'd 
to  his  Body  to  tear  it  in  pieces. 

The  Seventh  is,  Whofoever  (hall  Re- 
proach or  Slander  any  Man,  fhall  have  his 
Tongue  bored  through  with  a  hot  Iron: 
But  whofoever  refufes  to  obey  his  Superiour 
in  things  Lawful,  fhall  be  beheaded. 

The  Eighth  is,  Whofoever  fhall  Plot  any 
Treafon  againft  the  Emperor,  or  any  of 
the  Kings,  or  fhall  endeavour  the  Subver- 
fion  of  the  Religion  eftablillf  d,  he  (hall  be 
tortur'd  with  all  imaginable  Torments. 

All  thefe  Laws  MerjaAndmoo  made,  or 
revived  in  the  fourth  Year  of  his  Empire,  at 
a  meeting  of  all  the  Kings  of  his  Empire, 
and  of  all  the  chief  Prieits  of  every  City: 
And  by  verture  of  them,  all  the  Inhabi- 
tants enjoy  a  profound  Peace ;  for  as  the 
Subje8:s  do  readily  obey  the  Laws  relating 
to  themfelves,  fo  the  Governours  and  01- 
ficers  are  careful  to  put  them  in  Execution 
whenever  there  is  occafion. 

This  is  what  I  chiefly  intended  in  this 
Chapter,  to  give  an  account  of  the  Laws 
and  their  Sanftions,  by  whicli  Merjaandanoo 
governs  his  Deputy-Kings  and  their  Sub^ 
jeds  J   aud  though  there  are  other  things 

which 


A  Defcription  of  the  Ifle  Formofa.        1 6j 

which  might  be  placed  here  under  this  hea^ 
of  Government,  yet  becaufe  they  are  here- 
after to  be  inferted  in  their  proper  places, 
they  are  here  omitted. 


CHAP.    IV. 

Of  the  ^ligion  of  tht  Formofans. 

Since  my  dcfign  is  only  to  give  an  ac- 
count of  the  Ifle  Formofa^  Ifliall  briefly 
mention  but  three  kinds  of  Religion  that 
are  obferved  in  "J^tpAn^  becaufe  of  the  Af- 
finity fome  of  them  have  with  that  which 
is  efl:abliilied  in  Formofa. 

The  Fir  ft  kind  of  Religion  is  Idolatry, 
or  the  Worfhip  of  Idols :  And  this  kind 
of  Worfhip  moft  generally  prevails  above 
all  others  in  'Japan^  fo  that  in  one  Temple 
call'd  Amiday  in  the  Capital  City  oi  Meaco^ 
there  are  no  fewer  than  5  500  Idols  5 
whereof  1000  are  of  Gold,  1000  of 
6ilver,  and  1000  of  Brafs,  and  500  of 
Wood  and  Stone,  and  to  thefe  Idols  they 
i'acrifice  Oxen,  Rams,  Goats,  and  fuch 
like  Beafts,  and  fometimes  they  Sacrifice 
Infants  to  them,  when  their  God  is  not  ap- 
peafed  by  other  Sacrifices. 

M  4  The 


^  6S        J  Defer  ipt  ion  of  the  J  fie  Formofa. 

The  fecond  kind  of  Religion,  is  that  of 
thofc  who  acknowledge  one  God,  whom 
they  believe  to  be  fo  Sublime  and  Great, 
that  they  dare  not  Sacrifice  to  him  ;  and 
therefore  they  have  eftablifh'd  the  Sun 
as  the  great  Power  of  God  which  Rules 
and  Governs  the  World,  and  the  Moon 
and  Stars  as  prowers  inferior  to  the  Sun, 
which  more  exaQly  infped  and  take  care 
ofTerreftrial  affairs:  Wherefore  they  Sa- 
crifice Infants  to  the  Sun,  and  Beaftstothe 
Moon  and  Stars. 

The  1  liird  fort  is  rather  a  Seclof  Atheifm 
than  Religion,  for  they  deny  the  being  of 
God,  and  affirm  that  the  World  was  from 
Eternity  and  flmll  continue  to  Eternity. 
Hence  fome  of  them  think  rhat  the  Soul  is 
Mortal  and  dies  with  the  Body,  like  that 
of  Beafts  ;  but  others  of  them  fay  that 
the  Soul  is  not  Mortal,  but  informs  another 
Body  after  Death,  and  fo  it  palTes  out  of 
one  Body  into  another  to  Eternity.  When- 
Ibever  the  Soul  has  done  well,  they  think 
it  Ipaifes  into  the  Body  of  a  Rich  man  who 
lives  in  great  eafe  and  plcafure,  but  if  it  has 
done  evil  it  paHes  into  the  Body  of  fome 
poor  Wretch  to  fuffer  Pain  and  Mifery  ; 
and'fo  tliC  Soulis  liable  to  endlefs  ViciiFi- 
tudes  of  Vertue  and  Vice,  of  pleaiurcand 
Fain.  Thefe  AtheiRs  ufe  no  Religious 
Wprfhip,  faving  that  they  all  offer  Sacrifice 

to 


J  Defer ipt ion  of  the  Jjle  Formofa.        169 

to  evil  Spirits  or  Devils,  that  they  may  not 
hurt  them  .     But    the   Tranfmigration  of 
Souls,  is  believ'd  not  only  by  them  but  by- 
all  the  Jappa/ir7efe,  except  thofe  who  think 
that  the  Soul  is  Mortal. 

Ikit  my  bufinefs  is  not  to  give  a  particular 
account  of  their  feveral  opinions,  and  dif- 
ferent ways  of  Worfliip,  and  therefore  I 
have  noted  thefe  things  only  enpajfant  to 
fhow  wherein  they  agree,  and  wherein  they 
differ  from  theReligioneftablididinFc^rw^?/^. 

The  Religion  of  the  Formafaf2s  was  re- 
veal'd  by  their  God,  if  we  may  believe 
their  Jarlubadiorid  (j,  e,  the  Eledion  of  the 
Land  )  which  makes  mention  of  the  Re- 
velation upon  which  they  found  the  Reli- 
gious Worfliip  now  us'd  among  them,  and 
gives  the  following  account  of  it :  That 
about  900  Years  ago,  the  Inhabitants  of  For- 
mofa knew  no  other  Gods  but  the  Sun 
and  the  Moon,  whom  they  believed  to  be 
Supreme,  and  the  Stars,  which  they  looked 
upon  to  be  as  it  were  Semidei^  or  Subordi- 
nate Gods  ;  and  then  their  whole  Worfhip 
confifted  in  adoring  them  Morning  and 
Evening,  and  offering  them  the  Sacrifices 
of  Beaffs,  But  after  feme  time  there  a- 
rofe  two  Philofophers,  who  had  led  a 
Pious  and  Auftere  kind  of  Life  in  the  De- 
ferts,  and  pretended  that  God  had  appear'd 
to  them,  and  fpoke  to  them,  to  this  purpofe  5 
/  am   much   Troubled  for  the  Blindmjs  of 

this 


1 70     J  Defcription  of  the  IJle  Formofa. 

this  People  hecauje  they  Worjhip  the  Sun, 
Moo»  And,  Stars  fo  devoutly^  as  the  Supreme 
Deity-)  go  and  tell  them^  1  am  the  hard  of 
the  Sun,  Moon  and  Stars,  of  the  Heaven,  the 
Earthy  the  Sea  and  all  things  that  are  in  them, 
I  Govern  the  Creatures  by  the  Sun  and  Moon 
and  the  lO  Stars,  and  without  me  they  cannot 
exifl :  Go  and  tell  them,  that  God  has  ap- 
fear'^d  to  ^ou,  andfaid,  if  they  will  worship  and 
Adore  him  J  he  will  be  their  Protector,  and  will 
appear  to  them  in  the  Churches,  which  they 
Buk'd  to  his  honour,  and  promife  them  in  my 
Nafne^  that  if  they  Worpip  and  obay  me,  they 
fha/l  receive  great  rewards  after  this  Life, 
The  Names  of  thefe  two  Philofophers,  were 
Z^roaboabel,  which  is  a  Name  unknown  to 
toth^Japannefe,  and  Cher  he  Mathcin,  which 
in  the  Japan  Language  (ignifies  Creator 
Annunciat,  k^^Chorhe  fignifies  the  Creator, 
^nd  Mat hcin  declares.Now  thefe  two  preten- 
ding that  God  hadfpoke  to  them,  came  to  a 
certain  Mountain  call'd  Tanalio  near  the 
Capital  City,  where  the  People  were  met 
together  to  offer  Sacrifice  to  the  Sun, and 
told  them  to  this  Eflfecl.  Oye  Blind  Mor- 
tals, who  H^orjhip  the  Tatars  fo  devoutly^  and 
are  ignorant  of  the  God  who  is  above  them-, 
that  God  who  Created  the  Sun  and  Moon,  and 
ali  tilings  in  Heaven  and  Earth,  has  this  day 
taken  pity  on  you,  and  appeared  to  us,  and  com- 
manded us    to  declare  him  unto  you  :    And 

after 


A  Defer ipt ion  of  the  IJle  Formofa,       17 1 

after  they  had  faid  this,  they  Demonftrated 
by  many  Arguments,  that  there  is  one  Su- 
preme God,  who  is  above  all  the  vifible 
things  in  this  World.  This  dilcourfe  fo 
much  affecled  the  People,  that  they  defired 
to  know  of  them,  how  that  God  would  be 
Worfhiped,*  whether  they  fliould  Worfliip 
him  after  the  fame  manner,  as  they  now 
Worlhiped  the  Sun.  To  which  they  an- 
fwercd,  no .  But  if  they  would  Worfljip  him 
according  to  his  mif/d^  in  an  acceptable  manner y 
they  jhould  prfl  Btiild  him  a  Temple^  and  in 
that  they  fjould  make  a  Tabernacle^  and  an 
Altar,  and  upon  the  Altar  they  (hould  Burn 
200CO  Hearts  of  young  Children,  under  9 
Tears  of  Age,  And  when  ye  have  done  thefe 
r/;/>^ j,faid  they,  then  God  will  appear  to  you  in 
this  Tabernacle^  and  tell  you  what  you  are  to 
do  further  for  his  Service.  When  the  Peo- 
ple heard  thefe  things,  they  could  no  longer 
refrain  themfelves,  but  exclaimed  againft 
thefe  two  Prophets  as  Hypocrites  and  Im- 
poflors;  and  asked  them  in  great  rage, 
how  can  your  God  be  fo  Cruel  as  to  require 
us  to  kill  fo  many  of  our  Sons,  and  offer 
them  up  in  Sacrifice  to  him :  Whereupon 
the  two  Prophets  fled  away  into  the  Defert 
again,  having  left  thefe  Threatning  words 
behind  them.  We  have  told  you  what  our 
God  Commanded  us  to  [ay  unto  you ;  hut 
if  yi  will    not  believe   our  words ^  4nd  obey 

his 


1^2       A  Defcription  of  the  Ijte  Formofa. 

his  willy  ye  (ball  quickly  find^  th/tt  the  Divine 
Vengeance  will  purfue  you. 

A  little  while  after  it  was  obferv'd,  that 
the  Sky  was  Darkned,  there  fell  much  Rain 
with  Hail,  which  dcftroyed  the  Fruits  of 
the  Ground,  innumerable  claps  of  Thunder 
were  heard  in  the  Air,  there  were  great 
Earth  quakes  in  feveral  places,  and  the  Air 
became  fo  Peftilential,  that  the  greateft 
part  of  the  Inhabitants  were  vififted  with 
the  Plague,  the  wild  Beaftscame  into  their 
Cities,  and  even  into  their  Houfes,  and  de- 
voured their  young  Children  :  And  thefe 
Calamities  lafted  for  a  day  and  a  half,  which 
were  fo  Terrible,  that  the  whole  Ifland 
feemed  to  be  in  danger  of  utter  Ruin  and 
Deftruclion,  Which  fad  Profped  moved 
all  the  Inhabitants  to  return  Unanimoufly 
to  the  Mountain  aforefaid,  and  there  they 
confefTed  their  great  fault  inrefufingto  be- 
lievethe  two  Prophets,  and  cry'd  earneftly 
with  all  their  Hearts  to  that  God,  who 
had  fpokenlto  them  by  thofe  Prophets,  de- 
precating his  Wrath  for  their  paft  Offences, 
and  Promifing  Sthey  would  do  whatfoevcr 
he  fl)Ould  command  them  if  he  would  now 
fpare  them.  And  at  length,  after  long  and 
humble  Supplication,  that  God  fent  them  a 
Prophet,  which  (liould  declare  a  new  Peace 
and  Reconcilation  between  him  and  them, 
upon  which  account  they  called  him  P/^/- 

m&nAAzaxr^ 


Tap:  1^3 


A  Defiriftion  of  theJp  Formofa.       175 

manaazdAr^  i.  e.  the  Author  of  Peace.  Af- 
ter he  had  Publifhed  this  joyfull  Meffage 
unto  them,  he  commanded  them  to;build  a 
Temple,  and  in  it  an  Alter,  above  that  Al- 
ter to  make  a  Tabernacle,  and  then  to  Sa- 
crifice upon  the  Alter,  100  Oxen,  100 
Rams  and  100  Goats,  and  to  Burn  upon  it 
20000  Hearts  of  young  Children  under  9 
Years  of  Age,  and  then  God  would  appear 
to  them  .-  They  built  therefore  a  Temple, 
0  !rer  the  foi-m  defcribed  in  the  Firfl:  Figure. 


The  firjl  Figure  eocplaincd. 

A.  The  Tower  in  which  God  appears  in 

the  Tabernacle. 

B.  The  Tower  in  which  are  the  Singers 

and  Players  upon  Inftruments. 

C.  The  Window-Tower,which  lets  in  the 

Sky-light. 

D.  The  Head  of  an  Oxe,  or  a  Symbol  of 

God. 

E.  An  Image  of  the  Sun. 

F.  An  Image  of  the  Moon. 

G.  The  Gate  of  the  Temple. 
H.  The  Windows. 

1.  The  parts  cover'd  with  Gold. 
/C-  The  plajce  for  the  Men. 
jL.  The  place  for  the  Women. 

The 


1 74       -^  Defcripno»  of  the  IJle  Formofa. 

The  whole  Temple  is  built  of  Four- 
fquare  Stones  after  an  exadl  Model,  and  is 
a  moft  Finifli'd  pieceof  Architedure,  being 
of  great  Bignefsand  Height.  In  the  Tower 
which  looks  towards  the  Eafl  is  the  Taber- 
nacle, wherein  God  appears,  and  the  Altar  • 
all  which  they  built  by  the  Command  of 
the  Prophet  FjalmanAazAAr, 

The  Second   Figure  explainedi 

1.  A  Crown  hanging  from  the  Roof  over 
the  top  of  the  Tabernacle. 

2.  The  Head  of  an  Oxe,  or  the  Symbol  of 
their  God.  ^.  The  top  of  the  Tabernacle 
with  5  burning  Lamps.  /\.  A  little  Py- 
ramid upon  which  is  the  Figure  of  the  Sun. 
5.  Another  upon  which  is  the  Figure  of  the 
Moon.  6.  A  lamp  to  the  honour  of  the 
Moon.  7.  A  Lamp  to  the  honour  of  the 
Sun.  8.  8.  2  Courtins  which  cover  the  Con- 
cavity of  the  Tabernacle  on  the  Ordinary 
days.  9.  The  Concavity  of  the  Taberna- 
cle adorned  with  a  Sky -colour  and  Stars  of 
Gold,  reprefenting  the  Firmament,  in  which 
God  appears.  10.  Their  God  lliowing 
himfelf  tothe  People,  in  the  ihapeof  an  Oxe. 
I  I.I  I  .Two  Lamps  burning  to  the  honour  of 
their  God.  12.  12.  Two  Pyramids  upon 
which  are  the  10  Stars>  which  are  Wor- 
fhiped.     And  all  thefe  things  are  to  be 

mad© 


lag:  I/^ 


A  Defcriftiottof  the  I/le  Formofa     17^ 

made  ofGold  or  Silver.  1 3.  The  Gridiron 
upon  which  the  hearts  of  the  young  Chil- 
dren are  burnt.  14.  i4.TheFurnace  of  Fire 
for  burning  them.  15*15.  The  Chimmeys 
by  which  the  Smoke  goes  out.  16.  The 
Caldron  in  which  the  Flefh  of  the  Sacrifice 
is  boy  led.  17. 17.  The  Furnace  of  Fire  for 
boy  ling  them.  18.  The  Sanduary,  or 
the  place  in  which  the  young  Children  are 
Slain.  19.  The  pit  in  which  their  Blood 
and  Bodies  are  placed.  20.  The  holy 
place  wherein  the  Beafts  are  Slain  for  Sa- 
crifice. 21.  A  Marble-ftru8:ure  in  which 
is  a  Gridiron.  22.  A  Stone-ftru£lurc  that 
encompafleth  the  Caldron  in  the  form  of  an 
Altar.  2^.  The  fmoke  of  a  Furnace.  24.The 
round  part  of  the  Roof;  25.  the  Wall. 

This  is  the  Figure  of  the  Tabernacle,  (  as 
the  firft  was  of  the  Temple  ;  which  Pfahm- 
vxAZA&r,  Commanded  to  be  built. 

The  firft  Temple  was  built  in  the  Capi- 
tal City  Xternetft^  and  the  Tabernacle 
was  plac'd  in  it.  And  after  thefe  were 
Finifhed ,  every  Magiflrate  in  the  feve- 
ral  Cities  and  Villages,  took  an  ac» 
count  how  many  Sons  there  were  in  each 
Family,  that  they  might  be  obliged  to  Fur- 
nilh  their  Proportion  lor  the  Sacrifices,  that 
were  to  be  offered  to  this  new  God,  accord- 
ing t-o  the  Number  of  Sons  that  was  in  eve- 
ry Family.  All  thiirgs  being  thus  prepared 
a  great  Feftival  of  10  days  was  Celebrated 

and 


1^8        A  Defer  iptio>i  of  the  Ifle  Formofa. 

and  every  day  of  the  lo,  2000  Infants  were 
Sacrificed  :  And  then  after  the  Feftival 
was  ended,  and  the  laft  Sacrifice  was  offer  d, 
their  new  God  begun  to  appear  in  the  Oiape 
of  an  Oxe,  and  fpoke  to  the  People,  and  ro 
V CdmnnxAz^iiAr ^  and  dictated  to  him  what- 
ever he  would  have  done  to  his  honour. 

He  faid  therefore  ye  fliall  divide  the  Year 
into  10  Months,  which  ye  fhall  call  by  the 
Names  of  the  10  %x.zxs,\'VL.Dig^Dxmrn^And- 
men^Anioul^  Dcittthes.Dahes^  Anaber.NQchemy 
KjiriAm^  Turham.  Everv  Month  fliall  have 
four  weeks,  and  five  of  thefe  Months  fball 
have  ^7  days,  viz.  the  firlt,  3^.  <:,th.']th.  and 
9^A.  the  other  5  fliall  have  only  56  days. 
Every  week  fliall  have  9  days,  but  in  the 
Months  which  have  ^7  days,  the  laft  week 
fball  have  10  days,  and  the  10th,  day  (liall 
be  a  day  of  Fafting. 

Ye  (hall  begin  the  Year  from  this  day^ 
which  is  the  firit  day  of  the  Month  Dig^  and 
the  firft  of  the  Feftival. of  10  days,and  at  this 
Feftival  ye  fliail  Sacrifice  to  me  every  Year 
the  hearts  of  18000  young  Boys,  under  the 
Age  of  9  Years,  on  the  firft  day  of  the  Year 
Every  Month  ye  fhall  Sacrifice  in  all  your 
Temple  s  1000  Beafts,  viz,.  ^00  Bulls,  400 
Sheep  or  Rams,  and  the  reft  in  Calves  or 
Lambs:  And  every  Parifh  fhall  Furnifh  their 
proportion  for  thefe  Sacrifices,  according  to 
their  ability.     Every  week  ye  fliall  offer 

of 


j4  Defcriptiofi  of  the  Ijle  Formofa .       177 

of  Fowls  as  you  are  able ,  and  all  thefe 
Things  you  fliall  carefully  obferve  every 
Yean 

Of  the  VeflmU, 

Ye  (hall  celebrate  Two  great  Feftivals  to 
nny  Honour,  the  Firfl:  at  the  beginning  of 
the  new  Year,  which  fliall  laft  for  a  whole 
Week,  and  the  Second  in  the  lad  Week  of 
the  5th  Month ,  which  fhall  alfo  laft  for 
Nine  Days.  The  firft  and  laft  of  thefe  Days 
fiiall  be  obfcrv'd  by  rifing  early  in  the  Morn- 
ing and  Adoring,  and  after  ye  have  wor- 
fliipp'd,  ye  fhall  come  into  the  Temple, 
and  Fray  and  Sing  Hymns  from  One  a 
Clock  until  Tw^o :  At  Two  a  Clock  ye  fhall 
go  to  a  Fountain  or  River  without  the  City, 
and  there  ye  flrall  throw  Water  upon  your 
Head  twelve  Times,  and  then  ye  fliall  re- 
turn into  the  Temple,  ye  fhall  go  and  re- 
turn all  together,  and  while  ye  are  on  the 
way  which  fliall  take  up  the  fpace  of  an 
Hour  in  going  and  returning,  ye  H^all  be  all 
the  while  Praying.  And  after  yc  are  re- 
turned, then  the  Beafts  fliall  be  Ha  in,  and 
divided  into  parts,  and  purified,  and  boil'd 
in  their  Blood  5  and  every  one  fliall  come 
before  the  Altar ,  and  take  a  Piece  of  the 
Flelh  from  the  Hand  of  the  Prieft,  and  fliall 
eat  it,  bending  his  left  Knee   and  bowing 

N  \n^ 


178      ABsfcrtpion  ofthelfle  Formofa. 

his  Head  down  to  the  Ground  ,  and  during 
all  that  time  the  Inftruments  of  Mufick  fhall 
Play,  and  the  Singing  Men  and  all  the 
People  prefent  fhall  Ting  Hymns  together. 
The  time  of  flaying  and  offering  the  Sacri- 
fices {hall  laft:  for  three  Hours,  1^/^.  from 
three  a  Clock  till  Six,  and  at  Six  there  (hall 
be  a  Sermon,  or  an  Explication  of  the  firft 
Principles  of  Religion ,  and  then  a  Thankf- 
giving,  which  being  ended,  ye  dial  I  return 
Home  ,  and  continue  there  Eating  and 
Drinking  until  the  fecond  Hour  :  After 
which  ye  fhall  return  to  the  Temple  again, 
and  continue  there  until  the  fixth  Hour, 
Praying  and  Singing,  with  the  Inftruments 
of  Mufick  playing  ^  and  then  there  fliall  be 
again  a  LeQ:ure  upon  the  Catechetical  Do- 
£lrins,  which  being  ended,  ye  fhall  return 
Home  and  recreate  your  felves  with  any 
lawful  Di^erfions. 

On  other  Days,  between  the  firft  and  lafl 
of  the  Month,  ye  fiiall  rife  in  the  Morning 
and  WorOiip,  ye  fhali  throw  Water  upon 
your  Head  three  times,  and  then  go  to  the 
Temple  and  ftay  there  from  the  firft  Hour 
to  the  fixth.  After  the  fixth  ye  lliall  return 
Home,  and  then  ye  may  follow  any  law- 
ful Employment. 

But  here  the  Reader  is  defir'd  to  take  no- 
tice, That  the  Day  with  them  is  divided 
into  four  Parts,  andeach  Fart  into  fix  Hoursj 

whea 


A  Defer iptior^  of  the  IJIe  Ycxmo^di.     ij4 

when  therefore  it  is  faid,  They  fhall  ftay 
in  the  Temple  from  the  fir  ft  Hour  to  the 
fixth,  it  is  to  be  underftood  they  flmll  ftay 
from  6  a  Clock  to  12,  according  to  the 
way  of  reckoning  Time  us'd  in  Europe, 

Ye  (hall  call  the  firft  andlaftDay  of  the 
Feftival  a  double  Feaft,  and  the  other  Days 
limple  Feafts.  On  the  firft  Day  of  the 
Month  ye  fliall  celebrate  a  double  Feaft, 
and  on  the  fccond  a  fimple  Feaft,  and  ye 
fliall  Sacrifice  Oxen  and  Sheep,  6^0,  and  ye 
fliall  Eat  of  them.  The  firft  Day  of  the 
Week  fliall  be  a  double  Feaft,  and  ye  fliall 
Sacrifice  Fowls  and  eat  of  them. 

Note,  That  a  Feftival  is  therefore  cali'd 
double,  becaufe  the  People  go  twice  to  the 
Temple  on  that  Day,  and  it  is  call  d  fimple 
becaufe  they  go  but  once. 

And  further  it  is  to  be  noted,  that  inftead 
of  our  Clocks  and  Watches,  they  meafure 
Time  by  an  Inftrument  made  of  Wood,  in 
the  form  of  cur  Hour>Glafs,  which  being 
fill'd  with  Sand,  runs  all  out  in  the  fpace  of 
an  Hour :  And  this  being  obferv'd  by  cei- 
tain  Watchmen  appointed  on  purpofe  for 
that  end,  as  foon  as  the  Sand  is  run  out, 
they  beat  a  Drum,  and  give  notice  what 
Hour  it  is,  which  is  the  Cuftom  us'd  in  alt 
Cities,  but  the  Country  People  judge  as  ex- 
aQly  as  they  can  what  Hour  it  is  by  the  Sun 
Moon  or  Stars. 

M  2  C  H  A  P^ 


1 8o       J  Defer ipt ion  of  the  Ife  Formofa, 

CHAP.    V. 

Of  Vajling-Vdys. 

THeir  God  faid  moreover  to  P/almanaa- 
z.aar  ;  Befides  thofe  5  Days  aforefaid, 
ye  fhall  obferve  2  Fafts  :  The  firft  fliall 
be  in  the  laft  Week  of  the  Year,  which 
lliall  laft  for  8  Days,  and  it  Iliall  be  a  Prepa- 
ration for  the  New  Year :  The  fecond  fliall 
be  in  the  thiid  Week  of  the  fifth  Month, 
and  it  fhall  alfo  laft  for  eight  Days.  On 
thefe  Fafting-Days,  ye  fhall  neither  Eat  nor 
Drink  any  thing  until  the  Sun  fets,  but  af- 
ter it  is  fet,  every  one  may  Eat  and  Drink 
to  the  full  until  he  fatiate  himfelf.  On  thefe 
Fafting-Days  ye  may  Pray  to  me,  but  on 
your  common  Days  ye  fhall  not  dare  to 
adore  me.  Thefe  Fafts  fhall  be  obferv'd 
after  this  manner.  When  ye  rife  in  the 
Morning  ye  fhall  Worfhip,  and  then  wafh 
your  Head  ajid  Hands  and  Feet,  and  after 
that  every  one  fliall  employ  himfelf  in  fome 
lawful  Bulinefs ;  but  neither  you  nor  your 
Cattel  fhall  Eat  or  Drink  any  thing  all  that 
Day  until  the  Sun  fet.  Thefe  Fafts  fliall  be 
every  Year  obferv'd  as  tlicy  are  prefcrib'd : 
A»d  indeed  phey  are  fo  rigoroufly  obferv'd, 

that 


J  Defer ij}t ion  of  the  Jfle  Formofa ,       1 8 1 

that  a  Man  would  fooner  Die  for  Thirll 
then  tafte  a  drop  of  Water  on  thefe  Days? 
and  all  the  Cattle  are  fliut  up  in  fuch 
Places,  where  they  have  nothing  to  eat  all 
Day;  and  all  Eatables  arc  laid  up  where 
they  cannot  be  fccn,  left  any  one  fliould  be 
tempted  to  break  tlic  Fad ;  In  fine,  thefe 
are  true  Fafts  and  ftri6lly  kept,  as  far  as  hu- 
man frailty  will  permit,  and  not  like  the 
Fafts  of  the  Papifts,  wherein  they  can  Feafl: 
upon  Fifli  and  Wine. 


CHAP.    VI. 

0/  tht  Ceremonies  to  he  ohferVd  on  Fc" 
JlivaUVays. 

N  the  double  Feftivals  the  People 
wafh  their  Head,  Hands  and  Feet, 
and  then  they  go  to  the  Temple,  where 
the  Jarhahadior^d  is  publickly  read  before 
them  all  by  one  of  the  Priefts  -■,  and  after 
that  is  Read,  they  all  of  them  fall  proftratc 
on  the  Ground  ,  and  the  Priefts  return 
Thanks  to  their  God  with  a  loud  Voice, 
who  of  his  infinite  Mercy  has  call'd  them 
to  the  true  Knowledg  of  himfelf,  the  Peo- 

N  5  pic 


1 82       J  Defer  ipt  ion  of  the  Jfe  Formofa. 

fie  in  the  mean  time  joyning  in  tlieii'  Hearts 
with  the  Words  of  the  Prieft.     After  the 
Thankfgiving  the  People  rife  up,  and  fome 
Hymns  made  by  the  Chief  Priefts  are  fung, 
the  Flute  andTymbreland  other  Inftruments 
of  Mufick  playing  all  the  while :  Then  the 
Priefts  begin  to  pray  for  the  Sanftification 
of  the  Viftims,  and  after  that  they  Hay  them 
and  receive  the  Blood  into  a  Copper  ,  they 
divide  the  Flefh  into  Pieces,   and  then  Boil 
it  with  the  Blood  in  a  Chaldron  which  is 
upon  the  Altar ,   while  the  Flefh  is  a  Boil- 
ing, the  Chief  Priefl:  Prays  to  God,  that  he 
would  be  pleas'd  to  accept  of  thefe  Sacrifices 
for  the  Remiflion  of  the  Sins  of  the  People  : 
And  after  the  Flefh  is  BoiPd,   the  People 
draw  near  before  the  Altar,  and  every  one 
of  them  receives  a  piece  of  it  from  the  Hand 
of  the  Prieft,  bowing  down  his  Head  when 
betakes  it,  and  all  this  time  the  reft  are  Sing- 
ing,  and  the  Inftruments  of  Mufick  play- 
ing.    After  thefe  Ceremonies  are  ended,    a 
Prieft  goes  up  to  a  Place  higher  than  the 
Seats  of  the  People,    and  there  he  Preaches 
and  inftrucls  the  People,    who    ask  him 
fjueftions,  and  he  anfwers  them.      At  laft 
Thanks  are  returned,  a^id  Prayers  are  made 
for  all  Things  neceffary,    and  then  all  the 
people  go  Home  to  Dinner,  where  they  are 
to  continue  only  for  the  fpaee  of  two  Hours, 
Y;'hich  is  all  the  time  allow'd  them  between 

''    ^'  '         Mom- 


ji  Defer pptio}2  of  the  Ifle  Formofa-.       r  8  g 

Morning  and  Evening  Service,  during 
which  time  they  muft  not  indulge  them- 
felves  to  excefs,  or  do  any  thing  that's  un- 
lawful, but  behave  themfelves  very  modeft- 
ly  ;  and  then  they  return  to  the  Temple, 
where  the  fame  Ceremonies  are  us'd  as  were 
in  the  Morning,  except  the  Sacrifices ;  and 
the  Service  being  ended  they  go  to  their 
own  Houfes,  and  after  Supper  they  may 
Walk,  Play,  or  ufc  any  other  lawful  Re- 
creation ;  but  they  muft  not  do  any  fervile 
Work  on  that  Day. 

Simple  Feftivals  are  celebrated  after  tha 
iame  manner  as  the  Vefpers  of  the  double 
Feftivals. 

It  is  further  to  be  rcmark'd.  That  on  Fe- 
ftival  Days ,  after  the  Sacrifice  is  ended, 
and  the  Tabernacle  in  which  their  God 
dwells  is  open'd,  when  God  appears  in  the 
form  of  a  Lyon,  or  a  Bear,  or  fome  other 
fierce  Beaft,  that  then  God  is  thought  to  be 
Angry  with  the  People  :  And  therefore  in 
fuch  a  Cafe  the  Tabernacle  is  to  be  fhut  up 
again,  and  new  Sacrifices  of  Beafts  are  to 
be  offer'd,  until  God  fhall  appear  in  ano- 
ther Shape,  viz.  of  an  Ox,  aCalf,  aLamb, 
or  fuch  like  Beafts ;  And  if  thefe  Sacrifices 
of  Beafts  are  not  fufficient  to  change  the 
angry  God  into  another  fhape,  then  Infants 
are  to  be  offer'd  in  Sacrifice  unto  him,  un. 
til  fuch  time  as,  their  God  appearing  in  ano- 

N  4  cii 


1^4       -^  Defer ipt ion  of  the  ]JIe  Formofa. 

tlier  form,  fhows  liimfelf  to  be  pacified  and 
reconcil'd  unto  the  People  :  And  if  at  any 
time  he  appears  in  the  form  of  an  Elephant, 
then  we  hope  that  he  will  do  great  Things 
for  us. 

The  Priefts  are  to  prepare  themfelves  by 
Fading  and  Prayer,  before  they  prefume  to 
fpeak  to  God  in  fecret,  and  after  they  have 
been  with  him,  they  declare  to  the  People 
what  he  fays. 

'Tis  yet  further  to  be  noted,  That  their 
God  always  alfumes  the  fliape  of  a  mafcu- 
line  Creature,  and  never  of  a  Female,  from 
whence  they  have  been  indue  d  to  believcj 
that  a  Woiiian  is  fo  impure,  that  flie  can 
never  attain  to  Happinefs ,  until  flie  be 
Transformed  into  the  Body  either  of  a  Man, 
or  fome  Male  Ikaft, 


CHAP.    VIL 

Of  the  EleBion  of  Triejls. 

AFter  this,  their  God  fpoke  to  P/klma- 
f7iiaz.aa}\  and  faid,  you  fhall  choofe 
one  Prielt,  who  fliall  prefide  over  all  the 
reft  in  the  whole  Ifle,  and  he  fhall  give 
Power  to  others  to  exescife  the  Prieflly 
'  -      •  '  Office. 


A  V^firipion  of  thelfle  Formofa.       18^ 

Office.    This  High-Pried  fliaJl  never  Mar- 
ry a  Wife  while  he  continues  in  his  Office, 
but  if  his  Conftitution  obliges  him  to  Mar- 
ry, then  the  other  Priefts  fhali  choofe  ano- 
ther in  his  room,  and  he  fhall  refign  his 
Office,  and  Marry  when  he  pleafes;   The 
other  inferior  Priefts  may  marry  and  keep 
one  Wife, except  they  be  Regulars,  and  then 
they  are  oblig'd  to  continue  unmarried,  and 
to  live  in  Convents  with  their  Brethren  un- 
der one  Superior,  who  fhall  admit  them  to 
the  Prieftly  Office.      But  ifthefe  Regulars 
alfo  fliould  have  a  violent  Inclinatioo  to 
marry,  then  they  muft  firft  leave  the  Con- 
vent, and  refign  their  Office,  and  after  that 
they  may  marry.       The  Office  of  thefe 
Regulars,  is  to  inftruft  the  Youth  in  the 
Principles  of  their  Religion,  to  teach  them 
to  Read  and  Write ,  and  whatfoever  elfe 
may  conduce  to  their  Edification.     Befides, 
thefe  Regulars  areoblig'd  to  lead  Religi- 
ous Lives,  and  to  Cloath  themfelvcs  in 
diftinguifliing  Habits  ^   they  are  to  fiiave 
their  Head,   but  not  to  cut  their  Beard  . 
They  are  to  wear  a  Gown  that  does  noc' 
open  before  or  behind,  and  a  H«od  upo 
their  Heads :    And  laftly,  they  may  retir^ 
from  the  World,  and  live  in  defert  Places, 
if  they  think  fit  to  choofe  fuch  an  auftere 
liind  of  Life. 


As 


I  S(5     A  Defcription  of  the  IJte  Formofa. 

As  their  God  had  Commanded,   fo  did 
V^dmmAtizaAr,      He  created  one  ancient 
Philofopher  of  the  Royal  Progeny  High- 
prieft,  to  whom  he  gave  the  power  of  or- 
daining all  the  other  inferior  Priefts :  This 
High-prieft  therefore  chofe  three  out  of  the 
Citizens  of  every  City,  whom  heordain'd 
Priefls,  and  one  in  every  Village,  until  fuch 
time  as  Temples  were  every  where  built : 
And  then  the  number  of  Priefts  was  more 
encieas'd,  infomuch  that  in  the  City  Xter-  \ 
net  fa  the  number  grew  at  laft  to  1 60,  and 
was    proportionably  augmented  in  other 
places,    whether  Cities  or  Villages.     Vfd- 
man^.'.t:^aar  eftablifh'd  alfo  a  Monaftery  in 
Xtermtfay  and  in  many  other  Cities,   in 
which  the  Regulars  were  to  live  according 
to  the  Rules  abovemention'd,  which  were 
prefcrib'd  by  their  God.      Laftly  he  gave 
order,  That  this  High-prieft  ihould  ordain 
in  every  City  one  Prieft,  who  might  ordain 
others  3   and  he  was  call'd  the  Chief  Sacri- 
ficator,  and  has  the  power  to  ordain  other 
fubordinate  Priefts  and  Sacrificators.  Thefe 
are  the  Rites  and  Ceremonies  delivered  to 
the  Formofms  from  their  God,  by  his  Pro- 
phet Pfahnanaaznar,  which  have  been  ^ever 
fince  obferved  in  their  Country. 

Now  the  Names  of  all  the  feveral  kinds 
of  Priefts  in  our  Language  are  thefe  :  The 
High  prieft  is  call'd   Gnotoy  Bonzo  ,    the 

Chief 


J  Defcriptwn  of  the  JJle  Formofa.        1 87 

Chief  Sacrificator  is  call'd  G/totoy  Tarhmiar 
;z,ay^  the  inferior  Sacrifica.ors,  are  call'd 
Os  Tarhadiazors  ;  the  Piielts  who  read  the 
Book  of  the  Law  and  the  Prayers,  are  call'd' 
Ches  BoKzos,  The  fecular  Prielis  are  call'd 
Bonzos  Ley  do  s ,  and  the  Regular  Bonzos 
Roches^  and  the  Superior  who  isfet  over  the 
Regulars  is  call'd  Bonzo  Souhto  ;  the  Ma- 
kers who  tesch  the  young  Children,  are 
call'd  Gnofophes  Bofjzos ,  and  laflly  the 
Preachers  are  call'd  Boftzos  Jdtupinos. 

The  Office  of  the  High-priefl:  is  to  ordain 
others,  to  fpeak  to  God  in  private,  and  de- 
clare his  Will  to  all  the  other  Priefts,  and 
to  chaftife  thofe  who  do  not  faithfully  dif- 
charge  their  Office. 

The  Office  of  the  Chief-Sacrificator  is  to 
ordain  other  Priefts  within  his  own  PrecinS: , 
which  is  as  it  were  hisDiocefe,  to  rule  over 
them,  and  to  take  care  of  the  Sacnfices,  but 
chiefly  of  the  Infants  that  are  to  be  Sacri- 
fic  d  ;  for  which  end  he  is  to  take  an  ac- 
compt  how  many  Boys  each  Family  can 
furnifh  ,  and  to  admonifh  them  in  time  to 
fend  in  their  number. 

Moreover  he  alone  is  to  cut  the  Throats 
of  the  Infants,  and  pluck  out  their  Hearts  s 
others  are  to  lay  them  upon  the  Gridiron, 
but  he  is  to  Pray  publickly  all  the  time  they 
are  a  Burning. 

The 


The  Office  of  the  Subordinate  Sacrifica- 
tors,  is  to  flay  the  Beafts,  to  wafh  and  Boil 
them,  and  diftribute  pieces  of  their  Flefli 
to  the  People  5  and  fome  of  them  are  oblig'd 
to  pray  with  the  High-prieft  all  the  time  that 
thefe  things  are  a  doing. 

The  Office  of  the  fecular  Priefts  is  vari- 
ous, for  fome  of  them  are  Readers,  others 
Preachers ,  or  Inftrudors  of  Youth  ,  and 
others  of  them  look  after  the  Temple  and 
Tabernacle,  to  fee  that  all  the  Utenfils  be- 
longing to  them  be  kept  in  good  Order. 

The  regular  Priefts,  as  I  have  already 
told  you,  ufe  to  inftruft  Youth,  ^  and  to 
Preach ;  but  moreover  they  fhould  live  re- 
tired from  the  World,  prefervc  Chaftity, 
and  continue  in  Celibacy  ;  they  (hould  fub- 
init  themfelves  to  their  fuperiors,  faft  once 
a  Week,  and  by  all  means  improve  in  Ver- 
tue.  But  if  once  they  be  debauch'd,  they 
do  no  longer  obferve  the  Rule  deliver'd  as 
they  believe,  by  their  God,  and  their  Ance- 

ftors. 

And  here  it  is  to  be  noted.  That  thefe 
Regulars  do  not  make  fuch  Vows  as  the 
Popifh  Monks  do  ,  for  they  only  take  the 
Vow  of  Celibacy  ,  neither  do  they  Vow 
That  fo  abfolutely,but  that  they  are  ftill  left 
at  liberty,  if  they  find  that  they  cannot  re- 
frain from  Women,  to  leave  the  Monafte- 
ry,  and  then  to  marry  a  Wife  :    But  they 

make 


J  Defcription  of  the  Ijh  Formofa.        1 8^ 

make  no  Vows  of  a  blind  obedience  to 
tfieir  Supcriois,  of  an  affedled  poverty,  and 
Humility,  and  of  renouncing  the  Riches  of 
this  World.    The  only  general  Law  of  thefe 
Societies  is  this,  whofoever  finds  himfelf  fir 
and  difpofed  to  embrace  a  retir'd  kind  of 
Life,  provided  he  be  Pious,  Learned  and 
fincei'c,  whether  he  be  Rich  or  Poor,  is  to 
be  admitted  into  a  Convent,  and  when  he 
enters,  he  is  to  bring  with  him  that  part 
of  his  Fathers  Eftate  that  belongs  to  him, 
and  add  it  to  the  Revenues  of  the  Convent. 
But  if  he   be  oblig'd,  out  of  a  defirc  of 
MaiTying,  to  leave  it,  then  all  the  Goods 
he  brought  with    him    into  the  Convent 
are  rertofd  to  him,  and  necefiary    Food 
and   Raiment  are  gratis  gwtn  him,  while 
he    continued  in  it.      But    if  he  require 
any  thing  extraordinary,  over  and  above 
the  common  allowance  of  the  Convent,  as 
fome  do,  then  this  is  to  be  Furnifiied  at  his 
own  proper  Charge,  yet  he  is  never  permit- 
ted to  go  out  of  the  bounds  of  the  Convent, 
until  he  leave  it  for  good  and  all.  If  any  one 
die  ia  the  Convent,  he  is  to  leave  all  his 
Goods  to  it,  and  while  he  lives  in  it,  he  is  to 
obey  his  Superior  in  all  things  which  concern 
their  Rules,  but  no  further  :    For  if  any  Su- 
perior fliould  command  one  of  the  Regulars 
to  Eat  only  Rogts,  while  others  fare  Deli- 

cioufly 


1 90       J  Defcrlftion  of  the  I  fie  Formofa » 

ciouflyi  he  may  refufe  to  obey  him  :    Bat. 
this  isaCafe  that  has  never  happen'd. 

Thus  all  Religious  Rites  and  Ceremonies^ 
areAdminiftred  by  one  High-prieft,  by  feme 
Sacrificators,  and  feme  that  are  Subordi- 
nate to  them,  and  by  Regular  and  Secular 
Pricfts.  But  becaufe  all  that  has  been  hi- 
therto faid,  relates  only  to  the  Worfhip  of 
their  God, we  (ball  now  add  fomething  con- 
cerning the  way  of  Worfliipping  the  Sun, 
Moon  and  Stars,  which  are  their  Ancient 
Vifible  Deities. 


CHAP.     VIII. 

CmctYYmg  the  Worjhip _of  the Sun^l\ioon 
and  Stars, 

Moreover  the  God  of  Formofa  faid  un- 
to Pfalmazaaraar,  it  fhall  not  be 
Lawful  for  you  on  common  days  to  invoke 
or  worfhip  me,  but  only  the  Sun,  Moon  and 
lo  Stars,  which  I  have  appointed  Governors 
to  Rule  the  World,  and  to  provide  all  things 
neceffary  for  you,  and  ye  fhall  Sacrifice  the 
fame  Beafts  to  them  as  ye  do  to  [me,  but 
none  of  your  Infants  flnall  be  offered  up  in 
.Sacrifice  to  them,  for  this  is  my  peculiar 

wor«^ 


A  Defer IptiofJ  of  the  Ijle   Formofa     69 1 

Worfhip,  which  belongs  to  me  only  :  And 
after  this  manner  ye  fhall  Worfhip  and  a- 
d ore  them. 

In  the  Morning,  at  the  firft  hour,  at  lead 
on  the  common  days,  ye  fliall  rife  up,  and 
throw  Water  thrice  upon  your  Head,  and 
then  ye  fhall  afcend  to  the  Roof  of  your 
Houfe,  and  there  ye  fliall  adore  tlie  Sun  and 
5  Stars,  and  pray  to  them,  rot  for  any  thing 
in  particular,  but  only  in  general,  that  they 
would  grant  you  fuch  things  as  they 
know  to  be  neceffary  for  you,  and  return 
them  thanks  for  the  Favours  ye  have 
formerly  Receiv'd  from  them.  And  in 
the  night  time,  at  the  firft  hour  ye  fhall 
Worfhip  the  Moon  and  the  other  five 
Stars,  after  the  fame  manner.  For  ye  mud 
know  that  the  Sun  is  the  firfl  and  moft  ex- 
cellent Creature,  which  1  have  Created  to 
govern  you,  and  to  him  I  have  given  power 
of  conferring  Benefits  upon  you,  according 
as  you  deferve  wellof  meand  him.  The 
Moon  I  have  plac'd  in  the  next  degree  be- 
low him,  and  the  10  Stars  like  wife  in  their 
proper  Places,  as  being  Inferior  to  the  0- 
ther  two.  But  if  ye  negle^l  to  Woifiiip 
them,  I  have  given  them  power  iiot  only 
to  keep  back  the  good  things  they  can  be- 
ftow,  but  alfo  to  do  you  mifchief,  "by  afflic- 
ting your  Bodies  with  Grievous  difeafcs, 
by  deflroyirg  the  Fruits  of  your  Ground, 

and 


xc^2       A  Defer  ipHon  of  the  I  fie  Formofa. 
and  Poyfoning  the  Air    you   Breath  with 
Peftilential  Vapors  :    And  therefore  ye  fliali 
account  it  vour  daily  Duty,  on  the  common 
days  toWOTfhip  and  Adore  them,  after  the 
manner   afore   prefcribed :     Moreover  ye 
lliall  obferve  three  Feftivals  in  the  Year, 
one  to  the  honour  of  the  Sun,  another  to 
the  honour  of  the  xMoon,  and  a  Third  to  the 
honour  of  the    lo  Stars.     The  Firft  fliall 
be  in  the  Firft  week  of  the  Second  Month 
called  Dimen^-acci^  fhall  laft  from  the  Third 
until  the  Ninth  day  of  the  week.     The 
Second  fliall  be  in  the  Firft  week  of  the 
5?/a  Month  called  Dattihes^  and  fliall  laft 
from  the   Third  unto  the  ()th,  day  of  the 
week*    The  2^^,   fliall  be  m    the  Third 
week  of  the  %ih.  Month  called  Kj)riam,  and 
fhalllaft  from  the  'yth.  to  the   9^/;.  day  of 
the  week. 

Ye  fhall  make  choice  of  a  Mountain  on 
whichye  fliall  build  three  Alters,  one  to  the 
honour  of  the  Sun,  another  to  the  honour 
of  the  Moon,  and  the  3^.  to  the  honour  of 
the  10  Stars.  Every  City  fliall  choofe 
fuch  a  Mountain  to  it  felf,  in  fome  place 
near  adjoyning,in  which  all  the  Citizens  and 
Country- men  iliall  meet  together  on  the  Firft 
and  laft  day  of  their  Feftival,  and  there  ye 
fhall  Sacrifice  the  fame  Number  of  Beafts 
as  ye  do  to  me.  Ye  fhall  not  Eat  of  the 
Flefh  of  them,  but  confumeit  wholly  in  the 

Fire 


Jl  Defer  if  t  ion  of  the  Ifle  Formofa .       195 

Fire,  and  every  one  (liall  carry  home  with 
him  part  of  the  Allies.  During  all  thefe 
Feftival  days  yc  fliali  not  Work  at  your 
-ordinary  Trades;  but  after  the  Sacrifice  is 
ended,  ye  may  ufe  any  lawful  RecreatioHo 
The  Sacrifice  fliall  begin  at  the  -id.  hour  in 
the  Morning,  and  fhall  lafl:  until  the  6th  : 
But  at  night,  every  Family,  fliall  VVorfliip 
on  the  Top  of  their  Houfc,  as  they  ufe  to  do 
on  the  common  days,  the  Sun,  Moon  and 
Stars,  at  leaft  all  of  them  together.  On  the 
days  between  the  firftand  laft  of  the  Fefti- 
val ye  fliall  go  to  the  Mountain,  not  to  of- 
fer Sacrifice  there,  but  for  Adoration,  and 
then  ye  Ihall  Sing  and  Play  upon  Inftru- 
ments  of  Mufick.  The  High  Prieft  fliall 
take  care  to  appoint  other  Priefts  to  do  Sa- 
crifice to  them,  they  are  employ'd  to  offer 
Sacrifice  to  me  5  And  thefe  Priefts  fliall  have 
leave  to  keep  2  Wives  and  no  more. 

Thefe  Rules  of  worfhip  PfalmA^taazaar 
delivered  as  from  our  God  to  the  People, 
whereupon  the  Citizens  of  every  City  built 
3  Altars  upon  a  Mountain,  after  the  fa- 
fliioia  reprefentedin  the  following  Figure. 

The  third  Figure  e^pUimd. 

I.  The  Image  of  the  Sun,  2.  2.  Two  Pots 
of  Incenfe,  wherein  Incenfe  is  burnt  before 
the  Sun  on  its  Feaft  Days.  ^.  The  top  of  the 

O  AM: 


Altar.  4.  The  Altar.  5.  The  Holy  Place  in 
which  the  Beafts  are  flain.  6.  The  Place  in 
which  they  are  burnt.  7.  and  8.  8,  8.  The 
Stone- wall  wherewith  it  is  encompafs  d. 

The  Fourth  Figure  ex^Lind. 

a.  The  Image  of  the  Moon.  h.  two  In- 
ccnfe-pots  fmoking  on  the  Feftival  Days,  c, 
the  top  of  the  Altar.  D.  the  Altar,  e.  the 
Holy  Place  wherein  the  Beafts  are  llain.  F. 
the  Place  where  they  are  burnt,  g.  g.  the 
Wall  that  encompailes  the  Altar. 

The  Fifth  Figure  explairrd 

A.  Dig,  B.  Darnell,  C,  Pndmcn,  D,  Ani' 
out,  E,  DAttibes,  F.  Dabes,  G.  /inaber.  H. 
NecPjem.  I.  }\priam.  IQ.  Turbatr/,  which  are 
the  Names  of  the  Stars  that  are  ador'd.  L. 
the  top  of  the  Altar,  m.  m.  two  Incenfe-pots. 
A^.  the  Altar.  0.  the  Holy  Place  in  which 
the  Beafts  are  flain.  /?.  the  Place  in  which 
they  are  burnt,  q.  q.  the  Wall. 

Let  us  fuppofe  then  that  the  Paper  is  the 
Mountain,  on  the  top  of  it  is  built  an  Altar 
to  the  Sun,  and  in  a  Place  a  little  below  that, 
is  built  one  to  the  Moon,  and  in  a  Place  yet 
lower,  there  is  one  to  the  i  o  Stars. 

Thus  the  People  did  pundually  obey  the 
Commands  of  our  God,  and  his  Orders  as 
to  Religious  WoriLip,  are  ftri£tly  obferv'd 
to  tliis  very  Day.  C  H  A  P» 


-^^"  19^- 


jy-3 


Th£  ^lliRr  of 
-die.  Sun 


J  Defcription  of  the  IJle  Formofa.      195 

CHAP.    IX. 

Of  the  Tojlures  of  the  'Body  in  Jiorlng, 

TH  E  Formofans  in  Adoiiag  God,  ufe 
various  Poftures  of  Body  according  to 
-the  feveral  Parts  of  Religious  Worlliip  they 
are  performing :  For  ift,  When  thejT^r//^- 
bctdiond  is  publickly  read  in  their  Temples, 
every  one  of  them,  at  leaft  if  he  be  capa- 
ble of  doing  it,  bends  a  little  the  right  Knee, 
and  lifts  up  the  right  Hand  towards  Heaven. 
2.  When  Thanks  are  given  to  God,  then 
all  of  them  fall   prortrate  on  the  Ground, 
^.  After  the  Thankfgiving,  when  they  Sing 
Songs  or  Hymns,  they  are  to  fland  up  with 
their    Hands  joyn'd    together*     4.  When 
Prayers  are  made  for  the  Sanftification  of 
the  Sacrifices,  then  every  one  bends  the  left 
Knee,  and  ftretches  out  his  Arms  wide  open. 
But  when  the  Viciims  are  a  flaying,  every 
one  may  fit  upon  the  ground  (for  they  have 
no  Seats  or  Pews,  fuch  as  you  ufe  here  ia 
EngUnd  )  only  the  Richer  fort  have  a  Cu- 
fliion  to  fit  on ;  while  the  Flefh  is  a  boyling, 
every  one  (lands  with  his  Hands  joyn'd  to- 
gether, looking  towards  the  upper  Part  of 
the  Tabernacle.    Aikr  the  Fielli  is  boyl'dj 
O  «  every 


1 96       A  Defiription  of  the  Ifle  Formofa. 

every  one  of  the  People  tal<es  a  piece  of  the 
Flefli  from  the  Prieft  and  eats  it,  and  what 
remains,  the  Friefts  keep  for  themfelves. 

When  all  thefe  Ceremonies  are  ended,  the 
Tabernacle  is  opened,  and  then  every  one 
for  fometime  lies  proftrate  on  the  ground  to 
adore  ;  and  after  they  rife  up,  they  may  look 
upon  their  God,  and  it  he  appears  in  the 
flnape  of  an  Ox,  or  fuch-like  tame  Beaft, 
then  they  leap  for  Joy,  becaufe  they  believe 
that  God  is  well-pleas'd  with  them  :  But  if 
he  appears  in  the  fhape  of  a  Lyon,  then  they 
think  fome  Great  Crime  has  been  commit- 
ted, whereby  God  is  much  offended,  and 
therefore  they  endeavour  by  New  Sacrifices 
to  appeafe  him^.  After  the  Tabernacle  is 
open'd  and  every  one  hasador'd,  then  there 
is  a  Sermon,  and  while  that  lafts,  the  People 
iiand ;  and  after  Sermon,  there  is  a  fhort 
Prayer,  and  then  a  Thanfgiving ;  after  which 
the  Fcople  bow  down  their  Body,  and  touch 
the  ground  with  the  fore- finger  of  their 
right  Hand,  and  then  depart. 

When  the  Sun,  Moon  and  Stars,  are 
ador\l  upon  the  Mountain,  then  they  bend 
the  right  Knee,  and  hold  up  the  right  Hand 
toward  Heaven  ^  when  that  Chaptei'of  jF^r- 
habddiond'xs  read,  wherein  our  God'  com- 
mands thetP  to  Worfliip^  the  faVnp'^pfture 
of  Body  is  obferv'd  iiHherr '  JSpngs  ^.nd 
Hymns,  they  iland  with  their  llarid^  joy nd 

-  together, 


A  Defcripion  of  the  Ifle  Formofa.       197 

together.  In  their  Prayers  they  bend  the  left 
Knee  and  ftretch  out  their  Arms.  At  their 
Thanfgiving  the  People  (land,  looking  to- 
wards Heaven  with  their  Arms  extended 
and  wide  open  ;  and  the  fame  poflifle  they 
life  on  their  common  Days,  when  they  wor- 
fliip  the  Sun  and  the  5  Stars  ;  but  at  Night 
when  they  worfhip  the  Moon  and  the  5  Stars, 
they  ftand  with  their  Hands  joyn  d  together. 
And  this  is  all  tliat  is  remarkable,  as  to  the 
fevcral  poflures  of  Body  they  ufe  in  their 
Religious  Worfliip. 


CHAP.    X. 

Of  the  Cerevionkf  that  are  ob fervid  at  the 
BM  of  Children, 

BY  the  Command  of  our  God,  the  fol- 
low^ing  Ceremonies  are  obferv'd  at  the 
Birth  of  Children,  ift,  When  the  Mother 
feels  the  time  of  Birth  approaching,  fhc 
ought  to  offer  Sacrifices  to  the  10  Stars,  more 
or  lefs  precious  according  to  her  Ability. 
After  file  is  brought  to  Bed  of  a  Child,  fhe 
is  to  keep  the  Infant  until  the  i  ft  Day  oFthc 
Week,  and  on  that  Day  l]]c  is  to  wafh  her 
O  3  felf 


ig%       4  Defer  fptm  of  the  Jfe  Formofa. 

felf  and  the  Infant,  and  go  unto  the  Tem- 
ple with  her  Husband,  and  to  carry  the  In- 
fant with  her,  and  there  to  offer  a  Sacrifice 
to  our  God.     Then  Prayers  are  made  for 
the  Infant,  and  thanks  are  returned  for  her 
lafe  delivery  :  Then  the  Mother  and  Father 
do  folemnly  promife,  that  they  fhall  be  rea- 
dy to  deUver  up  the  Child,  ( if  it  be  a  Son 
and  not  the  firft-born)  to  be  Sacrific'd  to 
the  Honour  of  God,  whenfoever  it  fhall  be 
caird  for.     Then  a  fmall  fire  being  kindled 
of  ftraw,   the  chief  Sacrificator  takes  the 
Child,  and  makes  it  pafs  through  the  flame 
1 2  times  5  after  which  there  comes  another 
Fried,  and  anoints  the  Child's  skin  with  Oyl, 
leaft  it  fiiould  fuffer  any  prejudice  by  the 
flame.     All  thefe  things  bping  ended,  the 
Mother  takes  the  Chilo,  anil  the  Priefl:  hav- 
ing   read    the  Thankfgiving,    fhe  returns 
I^ome  with  it  ^  where  it  is  ufual  upon  fuch 
occafions,    for  the  Father  and  Mother  to 
make  an  Entertainment  for  their  Kindred, 
Friends,  and  fome  of  the  priefts. 

When  the  Child  arrives  at  9  Years  of 
Age,  then  the  Child  is  to  go  on  aFeftival 
Day  unto  the  Temple  with  its  Father  and 
Morher,  and  there  to  make  a  Vow  unto 
God,  that  fince  he  was  pleas'd  not  to  defire 
him  for  a  Sacrifice,  he  will  faithfully  obferve 
whatfoeveris  commanded  him  in  "Jarhaba- 
fiiopid :  And  the  Father  and  Mother  do  prq^ 

mite 


J  Defcription of  the  Jp  Formofa.       199 

mife  on  their  part,  that  they  will  do  what- 
ever lies  in  their  Power  for  the  Honour  of 
our  God.  And  then  the  Prieft  reads  a 
prayer  and  Thanfgiving,  and  they  all  return 
Home.  The  i  ft  Ceremony  is  call'd  Jlfda- 
Uw,  or  the  Purification  ;  the  2d  is  caH'cf 
Biado,  or  the  Vow. 

But  here  it  is  to  be  Noted,  that  tho  we 
ufe  this  Ceremony  of  Purification,  yet  we 
do  it  not  upon  the  account  of  any  Original 
Sin  in  the  Infant,  which  we  are  altogether 
Ignorant  of :  And  yet  becaufe  our  God  has 
commanded  this  Purification  to  be  us'd,  fomc 
of  them  believe  that  it  is  for  the  Corruption 
of  our  Nature  ;  and  others  that  it  is  for  the 
Sins  of  our  Anceftors,  and  chiefly  of  our 
Father  and  Mother  :  For  we  think  that 
God  Created  this  World  in  time,  and  re- 
plenifh'd  it  with  Men  j  but  we  believe  that 
God  did  not  Create  Mankind  in  the  fame 
Corrupt  State  in  which  it  now  is,  but  that 
Men  by  degrees  Corrupted  themfelves,  and 
that  they  do  daily  more  and  more  degene- 
rate from  their  Primitive  State,  as  we  find 
too  plainly  by  experience.  This  is  no  Arti- 
cle of  our  Faith,  but  only  the  Opinion  of 
fome  concerning  the  Creation  of  the  World, 
and  the  State  of  the  ift  Men  Created  by 
God :  But  our  Scripture  makes  no  menti- 
on of  thefe  things. 

O  4  CHAP, 


200      A  Defcrlptiorf  of  the  Jjle  Formofa. 

CHAP.    XI. 


Of  our 


}Adrmge^  or  Groutacho. 


Since  our  God  requires  the  Hearts  of  fo 
many  young  Boy's  to  be  offered  up  in  Sa- 
crifice, therefore  left  the  \^  hole  Race  of  Man- 
kind, iliould  by  degrees  be  extirpated,  he  has 
permitted  the  Men,  at  lea  ft  thofe  of  the  Lai- 
ty, to  keep  more  Wives  than  one :  And  fo 
fome  of  them  have  ^,  4,  5,  6,  or  more 
Wives,  every  one  according  to  his  Eftate, 
whereby  he  is  able  to  maintain  a  greater  or 
leffer  number ;  but  if  any  one  takes  more 
Waives  then  his  means  will  maintain,  he  is  to 
be  beheaded  :  And  therefore  to  prevent  this, 
before  any  one  Marries  a  Wife,  he  is  to  be 
examined  whether  lie  has  fufficient  means  to 
maintain  her:  Thus  they  m.ay  have  many 
Wives,  that  they  may  beget  many  Chil- 
dren every  Year  :,  of  whom  fome  of  the 
Sons  are  Sacrif^c'd,  but  the  Daughters  are  all 
preferv'd  for  Matrimony,  as  will  appear 
more  fully  hereafter. 

In  the  mean  time  tl.is  is  well  worthy  to 
be  obferv'd,  that  neither  the  Brother  can 
Marry  his  Sifter,  nor  the  Brother's  Son  his 
Own  Brother's  Daughter  ;  all  Marriage 
'    ■  '  witliin 


J  Defer i^t ion  of  the  Ife  Formofa.       £o  i 

within  thefe  2  degrees  of  Confanguinlty 
(but  not  within  the  other  degrees)  being 
fo  abfolutely  forbidden,  that  the  High  prieft 
himfelf  cannot  diipenfe  with  it.      ' 

Whenever  therefore  a  Man  has  ^  mindf 
to  take  a  Wife,  whether  he  has  one  or  more 
Wives  before  or  no,  he  is  firft  to  agree  with 
the  Father  and  Mother  for  their  good  will, 
and  then  to  get  the  confent  of  the  Daughter. 
After  this,  before  he  is  Married,  he  is  to 
make  known  his  defign  to  the  Sacrificator, 
who  is  to  enquire  whether  he  has  fufficient 
means  to  maintain  this  Wife  he  intends  to 
Marry  :  And  if  he  has,  then  all  the  Friends 
and  Relations  are  call'd  together,  and  the 
Bridegroom  and  Bride  come  along  with  them 
to  the  Gate  of  the  Temple,  wliere  they  are 
met  by  a  Frieft,  or  the  chief  Sacrificator, 
who  asks  them,  what  they  defire  to  have 
done  5  to  which  the  Bridegroom  and  Bride 
anfwcr,  they  defire  to  be  joyn'd  together  in 
Matrimony,  after  which  anfwer  they  are 
permitted  to  enter  into  the  Temple.     The 
reafon  why  they  are  thus  interrogated  be- 
fore their  AdmilTion  is  this,  becaufe  no  Man 
may  enter  into  the  Temple  with  any  Wo- 
man but  his  Wife,  except  at  the  time  when 
he  is  to  be  Married.    Being  thus  introduc'd 
into  the  Temple  in  order  to  their  Marriage, 
which  is  always  to  be  Celebrated  on  a  fim- 
ple  Fefiival-Day,  i>iz,.On  the  2d  Day  of  the 

Month, 


202     A  Defer ipt ion  of  the  IJle  Formofa. 

Month,  they  are  firft  to  fay  their  Prayers, 
and  then  to  offer  Sacrifice  ;  after  which  the 
Husband  promifes  to  be  faithful  to  his  Wife, 
tp.  e.  That  he  will  know  no  other  Woman 
befides  thofe  to  whom  he  is  joyn'd  in  Ma- 
trimony, that  he  will  exercife  no  Tyranny 
over  this  Woman,  nor  do  any  thing  to  her 
contrary  to  the  Law  of  Nature,  of  God,  or 
of  Man,  &c.  Like  wife  the  Wife  pro- 
mifes to  be  faithful  to  her  Husband,  that 
fhe  will  know  no  other  Man  befides  him, 
tbnt  fhe  will  be  obedient  to  him  in  all 
things,  &c.  Then  they  are  both  to  fwear  be- 
fore their  God,  the  Sun,  Moon  and  Stars, 
that  they  will  faithfully  keep  this  Promife, 
and  to  imprecate  the  Divine  Vengeance  if 
they  fliall  break  this  folemn  Vow.  1  hen 
Prayers  are  faid  for  them,  after  which  they 
return  Home  with  all  their  Company  ;  at 
which  time  it  is  Cuftomary  to  make  a  great 
Feaft  for  them,  according  to  the  Eftate  of 
the  Bridegroom.  Thefe  things  concern  the 
Ceremony  of  Marrying,  but  as  to  other 
things  relating  to  a  Married  State,  they  (hall 
be  mention'd  in  their  proper  Places. 


CHAP. 


J  Defiription  of  the  IJle  Formofa.       20  j 

C  H  A  P.     XII. 

Of  the  Cercjnonles  towards  the  Dead. 

THE  fame   Ceremonies  are  obferv'd 
towards  every  one  that  is  Dead,  whe- 
ther it  be  a  Man  or  a  Woman. 

In  the  firft  place,  many  Prayers  are  put 
up  and  Sacrifices  offer'd  for  the  lick  Perfon : 
But  after  Death,  the  Dead  Body  is  to  be  kept 
^2  Hours,  and  to  be  anointed  with  Oyl, 
whether  it  be  to  be  burnt  by  Day  or  by 
Night.  After  this,  a  little  while  before  the 
Hour  wherein  it  is  to  be  burnt,  all  the 
Friends  and  Relations  of  the  Decas'd  are 
fent  for,  and  in  their  prefence  the  Dead  Bo- 
dy is  plac'd  in  a  Coffin,  which  Coffin  is 
plac'd  upon  a  Table :  And  then  all  the  Com- 
pany that  had  been  invited,  fit  down  at  this 
Table  which  is  furniflfd  with  all  forts  of 
Meat,  of  which  they  eat  freely.  At  laft, 
when  the  Hour  is  come  that  the  Body  muft 
be  carried  away  to  the  place  of  Burial,  then 
come  the  Priefts  both  Regular  and  Secular, 
and  the  Players  upon  Mufical  Inftruments, 
and  the  Mourners,  t,  e.  thofe  who  AQ  the 
Part  of  Mourners  for  Money ;  And  all  thefe 
being  come,  t!ie  Coffin  is  laid  upon  a  Litter 

carried 


r204        -^  Defer  ipt  ion  ofthe  Ifle  Formola. 

carried  by  2  Elephants :  All  which  may  be 
better  under ftood  by  the  Figure  here  an- 
nex'd.  But  it  is  to  be  remark'd,  that  in  the 
Defcription  we  have  given  of  the  Funeral 
Rites,  we  fuppofe  the  Perfon  DeceasM  to 
die  Rich  ,  for  as  to  others,  the  Poorer  they 
are,  the  fewer  Ceremonies  are  obferv'd  at 
their  Ftuieral.  Suppofing  therefore  that  the 
iPerfoii?  Deceased  ^was  Rich,  after  all  the 
aforefaid  Ceremonies  are  ended,  which  are 
to  beTpbferv'd  at  Home,  then  all  the  Com- 
pany which  ought  to  be  prefent  at  the  Fu- 
nerals, meet  together  in  the  Houfe  of 
the  Deceas'd,  aod  having  plac'd  the  Dead 
Body  in  a  Litter,  they  walk  from  the  Houfe 
to  the  place  where  the  Body  is  burnt  in  this 
oi-der ;  Firft,  one  of  the  Officers  of  the  City 
leads  the  Van,  carrying  the  banner  of  the 
Deceas'd,  then  follow  federal  Players  upon 
Inftruments  making  a  doleful  noife :  After 
tl^em  (if  the  Perfon  DeceasM  be  a  Noble- 
man, but  not  elfej  follow  the  Souldiers  who 
are  to  guard  the  Body,  whereof  fome  are 
Arm'd  with  Lances,  fome  with  Bows  and 
Arrows,  and  others  walk  with  naked  Swords 
in  their  Hands :  After  them  follow  the  Re- 
gulars, before  whom  goes  the  Officer  of  the 
Convent,  carrying  the  Arms  of  God  and  of 
the  Abby  ;  after  him  follows  the  Monks,  and 
laft  of  all  comes  the  Abbot.  After  them 
come  the  Secular  Priefts,  and  before  theni 

the- 


J  Defcri^tton  of  the  IJIe  Formora.       205 

the  Officer  of  the  Panfh  Walks,  carrying 
the  Enfigns  of  God  and  of  the  Temple, 
then  come  all  the  common  Priefts,  and  after 
them  the  Sacrificator  of  the  Sun,  and  then 
of  the  Moon  and  of  the  10  Stars ;  after 
them  come  the  Sacrificators  of  our  God, 
and  laft  of  all  the  Chief  Sacrificator  witli 
his  Servants  attending  him  :  As  to  th.e  High- 
Priefl:,  he  never  ufes  to  be  prefent  at  any- 
Funeral,  but  when  a  King  or  a  Vice-Roy 
are  Dead ;  but  after  the  Chief  Sacrificator 
follow  the  Priefts,  and  then  come  the  Chari- 
ots full  of  Beafts  for  Sacrifice,  which  arecar^ 
ricd  by  Elephants  or  Camels :  .After  them 
come  the  Mourners  who  walk  before  the 
Dead  Body,  which  is  carried  in  a  black  Lit- 
ter hke  yours,  (favingthat  the  middle  is 
rais'd  up  to  a  point  like  the  top  of  a  Turret,^ 
by  2  Elephants,  thefirft  whereof,  that  which 
goes  before  the  Corps,  is  covered  all  over 
With  black  Cloth,  fo  that  nothing  of  it  is  to 
be  feen  but  the  Head  ;  and  on  the  Cloth,  are 
faften'd  the  Coats  of  Arms  of  all  the  Ance- 
Itors  of  the  Deceafed,  as  his  Grand-Fathers, 
Great  Grandfathers,  and  his  Parent?,  all 
which  are  diftin£lly  plac'd  ;  And  laftly,  af- 
ter the  Litter,  follow  firft  the  Parents  and 
Kindred,  and  then  the  Friends  of  the  De- 
ceafed. Now  when  all  this  Company  is 
come  to  the  place  where  the  Dead  Body  is 
"to  be  burnt,,  then  the  Priefts  Regular  and 

Secular 


2o6       ADefcriptioH  of  the  IfieVovmo^z. 

Secular  are  to  pray  for  the  purification  of 
the  Sacrifices :  After  this  the  Beafts  are  flain 
and  burnt,  upon  an  Altar  which  is  built 
there  upon  this  occafion,  and  the  aflies  of  the 
burnt  Sacrifices,  are  thrown  upon  the  Pile  ol 
Wood,  in  which  the  Dead  Body  is  to  be 
burnt  '•)  and  after  the  Coffin  containing  the 
Dead  Body  is  plac'd  upon  the  Pile,  the  fire 
is  put  to  it,  which  burns  till  all  is  confum'd 
to  aQies  ^  and  then  the  aQies  are  buried  in  a 
place  under  ground,  near  the  place  where 
the  Pile  of  wood  flood.  And  thus  the  whole 
Ceremony  is  ended,  and  all  the  Company 
having  Saluted  one  another  return  Home. 


CHAP.     XIII. 

Of   our  Opmon  concerning  the  State  of 
Souls  after  Death, 

Since  our  Scripture  or  the  Book,  which 
they  call  Jarhahadio/id,  promifes  great 
happinefs  after  this  Life,  to  thofe  who  have 
liv'd  according  to  the  Natural,  Divine  and 
Human  Laws,  but  fays  nothing  exprelly  of 
the  State  of  Souls  after  Death,  hence  we 
are  divided  into  various  Opinions  about  it. 

The 


Pfl^.    ZoS. 


(  i\ 


r 


A  Defcriftiort  of  the  Ife  Foitrofa     107 

The  Tranfmig  ration  of  Souls  is  generally 
believ'd  by  all   of  them,  which  appears  to 
have  been  the  common  and  ancient  Opinion 
of  almoft  all  Pagatjs  ^  but  as  to  the  manner 
of  this   Tranfmigration  we  differ  :    For 
fome  believe  that  the  Soul  after  Death,  pafles 
into  the  Body  of  fome  Eeaft,  either  wild  or 
tame,  fome  that  it  pafTes  into  the  Body  of 
another  Man,  either  Poor  or  Rich,  Happy  or 
Miferable,  according  to  its  behaviour  in  the 
former  body  good  or  bad,  and  fo  it  conti- 
nues to  pafs  out  of  the  body  of  one  Beail 
into  another,  or  of  one  Man  into  another,  in 
endlefs  circuits    of  happinefs  and  mifery. 
Others  have  more  fublime  Notions  of  a  de- 
parted Soul,  for  they  believe  that  the  Soul 
w^hich  is  to  be  rewarded  with  Happinefs  af- 
ter this  Life,  fliall  at  laft  be  transform'd  into 
a  Star,  and  then  being  placd  in  Heaven,  it 
fliall  enjoy  all  imaginable  Happinefs,  which 
will  confiu  in  the  vifion  and  fruition  of  our 
God  :  But  becaufe  the  Sins  of  fuch  a  Soul 
defign'd  for  this  Happinefs,  which  have  been 
committed  in  this  Life,  are  not  always  fully 
and  perfectly  blotted  out  before  Death,  but 
only  cover'd,  by  the  Sacrifices  that  have  been 
O0er'd  for  them  -,  therefore  tliey  appoint  a 
certain  place,  in  which  the  Soul,  before  it 
arrives  at  this  Happinefs,  may  do  penance 
for  its  Sins,  which  place  they  think  to  be  the 
bodies  of  fomeBcafts;  And  for  this  reafon, 

they 


2o8  J  Defer  ipt  ion  of  the  jjle  Formofa. 
they  believe  that  God  tbrbids  the  ufe 
of  thefe  ikafts  for  Food,  and  will  not  fufFer 
them  i^  be  killd,  but  only  for  Sacrifices, 
tnz.  Oxen,  Rams,  Elephants,  Harts,  Goats, 
Doves,,Dogs  Horfes,  Camels,  d"^.  All  which 
Eeafts  are  forbidden  to  be  flain  by  any  one, 
but  only  for  Sacrifices  5  and  if  any  of  them 
die  of  themfelves,  then  they  are  Buried  after 
their  Death,  leaft  they  fhould  be  devour'd 
by  wild  Beafts.  They  believe  therefore, 
that  thefe  Souls  defign'd  for  Happinefs,  fhall 
remain  in  the  bodies  of  Beafts,  until  they 
have  done  penance  for  the  Sins  committed  in 
their  former  bodies ;  But  after  fuch  a  Bead 
dies  of  it  felf,  or  is  offer'd  in  Sacrifice  to 
our  God,  then  they  believe  that  the  Soul 
which  was  in  it,  fhall  be  transform'd  into  a 
Star  in  Heaven,  where  it  fliall  enjoy  eternal 
Happinefs. 

But  all  this  fcems  to  me  to  be  a  fi6lion  in- 
vented by  our  Priefts,  becaufe  they  reap 
great  profit  and  advantage  by  it ,  for  when 
any  one  dies,  the  Relations  of  the  Deceafed, 
are  to  pay  them  a  great  Summ  of  Money, 
more  or  lefs,  according  to  their  Ability, 
which  they  promife  to  convey  to  the  Soul 
under  penance  :  For  they  perfwade  the  Peo- 
ple, that  the  Souls  under  penance  ftand  in 
need  of  Money,  which  none  know  how  to 
tranfmit  to  them  but  themfelves :  And  be- 
fides,  they  receive  as  much  Money  for  the 

Prayers 


ji  Defer ipt ion  of  the  Ifle  Formofa.      209 

Prayers  and  Sacrifices,  that  are  ofFcr'd  for 
thefe  Souls  while  they  continue  in  a  State  of 
penance. 

As  for  the  damn'd  Souls,  they  determine 
nothing  for  a  certain  truth,  but  are  divided 
into  various  Opinions.  For  fome  think  that 
thefe  Souls  fliall  inform  the  Bodies  of  evil 
Beafts,  as  they  call  the  Lyons,  Wolfs,  Ti« 
gers,  Apes,  Cats,  Svi'ine,  Serpents,  and  other 
luch  like  Beads.  Others  believe  that  they 
are  in  a  manner  annihilated,  after  they  de- 
part out  of  the  Body  of  a  Man :  But  the 
more  common  Opinion  is  that  of  thofe,  who 
believe  that  they  wander  eternally  in  the  Air, 
and  that  God  Creates  in  them  fuch  a  pain 
for  the  lofs  of  their  Happinefs,  and  fuch  a 
.fhame  for  the  Sins  they  have  committed,  as 
fills  them  with  a  grief  too  great  for  Human 
Nature  to  bear.  And  thefe  damn'd  Souls 
they  believe  to  be,  what  here  in  Europe  you 
call  Devils,  and  there  they  call  as  Pagojtos : 
And  therefore  they  offer  Sacrifices  to  thefe 
evil  Spirits,  becaufe  they  believe  that  thefe 
Sacrifices  give  them  fome  eafe  of  their  pain, 
and  fo  hinder  them  from  doing  themfelves  a 
mifchief. 


CHAP. 


210       A  Defer iption  of  the  Ifle  Forraofa. 

CHAR    XIV. 

Of  the  friejilj  Garments, 

TH  E  Priefts  were  formeily  kft  at  their 
liberty  to  wear  any  kind  of  Garments 
they  pleas'd,  provided  they  were  fuch  as 
would  diftinguifh  them  from  the  Laity :  But 
now  they  have  different  kinds  of  Garments, 
every  one  according  to  their  feveral  Offices  5 
which  Cuftom  is  never  any  more  to  be  al- 
ter'd.  What  thefe  Garments  are  may  appear 
by  the  following  defcriprion  of  them. 

The  High  Prieft  has  a  Sky-colourM  Mitre, 
the  lower  part  of  which  is  fhap'd  like  a 
Crown,  and  is  plac  d  upon  a  Bonnet ;  the 
Hair  of  his  Head  is  Oiort,  and  of  his  Beard 
long  ;  he  wears  a  little  Cloak  of  a  sky- 
eolour,  which  is  round  before,  tapering  be- 
hind, and  reaches  down  only  to  the  Elbow. 
Hs  wears  alfo  a  long  Cloak  hke  a  Gown, 
which  hath  fleeves  open  in  the  middle  thro' 
which  he  puts  his  Arms,  and  that  alfo  is  of 
a  Sky-colour.  Under  this  Cloak  there  is  a 
Cloth  of  a  Violet-colour,  which  hangs  down 
before  and  behind,  and  alfo  a  white  funick. 
His  ftockins  are  fuch  as  are  commonly  worn, 
but  he  has  no  breeches.    He  wears  fhoes 

like 


J  Defer ipt ion  cf  the  Ijle  FoaUDfa.      2  [  i 

like  Sanddsy  fuch  as  are  commonly  us'd  by 
the  Captdchines  in  the  Romijlj  Church.  He 
carries  an  Iron-Rod  in  his  Hand,  being  a 
Cubit  long,  having  a  round  Head  on  which 
his  Coat  of  Arms  is  Engraven. 

The  chief  Sacrificator  has  alfo  a  Mitre 
upon  his  Bonnet,  but  no  fliape  of  a  Crown, 
and  from  the  round  part  of  the  Bonnet  there 
hangs  a  Cloth  which  reaches  down  to  the 
ground  :  He  has  alfo  a  long  Gown  which  is 
tied  about  with  a  Girdle.  The  Mitre  is  of 
a  Sky-colour,  (ignifying  his  dignity,  and  the 
Bonnet  of  a  Red  colour,  fignifying  his  Of- 
fice of  Sacrificator.  The  Cloth  which  hangs 
down  from  his  Bonnet  is  of  a  Sky- colour, 
and  his  Gown  is  Red  :  He  always  carries  a 
Sword  in  his  Hand,  in  token  of  his  bloody 
OiRce  ;  his  fliocs  and  ftockens  are  like  thofe 
of  the  High-Prieft,  and  his  Girdle  is  ufually 
of  a  White-colour. 

The  common  Sacrificator  of  our  God, 
has  a  Oiarp-pointed  Bonnet  of  a  Red-colour, 
bending  a  little  downward  behind  :  He 
wears  a  Cloak  like  that  of  the  High-Prieft, 
but  of  a  Red-colour,  and  it  is  fo  fhort  be- 
fore, that  it  covers  only  the  Knee ;  but  be- 
hind, it  hangs  down  to  the  ground :  He  h^s 
alfo  a  Red  Gown  under  his  Cloak. 


F  »  tfi« 


212       J  Defcription  of  the  IJle  Formofa. 

The  Sacrificators  of  the  Sun,  Moon  and 
lo  Stars,  have  the  fan[ie  Garments,  but  of  a 
different  colour*    The  Sacrificator  of  the 
Sun,  has  a  white  Bonnet  with  the  figure  of 
the  Sun  on  the  top  of  it :  He  wears  alfo  a 
red  Cloak  and  a  white  Tunick.     I'he  Sa- 
crificator of  the  Moon  has  a  white  Bonnet, 
and  the  figure  of  the  Moon  for  diftindion 
upon  the  top  of  it,  a  white  Cloak  and  a  red 
Gown.    The  Sacrificator  of  the  lo  Stars, 
has  the  figure  of  them  upon  a  white  Bonnet, 
and  behind,  there  is  a  ihort  piece  of  Cloth 
hanging  down  from  the  Bonnet,  he  wears  a 
red  Cloak  with  a  white  Sleeve,  and  a  white 
Tunick.     All  Sacrificators  carry  a  Sword  in 
their  Hand. 

The  common  Priefts  have  a  kind  of  a 
Bonnet,  upon  which  there  is  a  fliort  Mitre, 
fliorter  behind  then  before:  They  wear  a 
long  Gown  of  a  white  colour,  whofe  Sleeves 
are  long  and  broad;  they  do  not  tye  their 
Gown  with  a  Girdle,  but  they  have  a  fhort 
Tunick  under  it  made  of  Cotton. 

The  Officers  or  Servants  belonging  to  the 
Temples,  have  alfo  a  habit  diftintl  from  the 
Laity,  for  they  wear  a  Bonnet  different  from 
the  common  People,  a  black  Gow'n,  and  a 
black  Rod  about  a  Cubit  long  ;  and  at  all 
the  common  Meetings  they  carry  the  Arms 
of  the  Parifh,  and  of  Religion  like  a  Ban- 
ner. 

The 


J  JDefcription  of  the  IJIe  Formofa.       215 

The  Regular  Priefts  wear  the  like  Gar 
ments  with  the  Secular,  but  they  are  of  a 
different  colour,  according  to  their  feveral 
Abbies.  They  have  a  fharp- pointed  Cowle 
upon  their  Head  5  they  fhave  the  hair  of 
their  Head  often,  but  never  their  Beard  : 
They  have  a  long  Tunick,  and  over  it  a 
fliort  one,  but  both  of  them  are  clofe :  The 
fleeve  of  their  upper  Gown,  which  is  (hort, 
but  large,  ufually  hangs  down  low.  Their 
ftockens  and  fhces  are  like  thofe  of  other 
Priefts.  Their  Superior  at  publick  Meetings 
has  a  Mitre  upon  his  Head,  and  his  Cowle 
hangs  down  behind :  Befides,  he  has  a  little 
fhort  Cloak  like  that  of  the  High-Priefts, 
but  it  is  of  a  Violet- colour  5  and  a  Violets 
coloufd  Cloth  hanging  down  before  and 
behind,  and  a  long  Tunick  of  a  white- 
colour,  and  laftly  a  long  Cloak  between  the 
Tunick  and  the  little  Cloak,  which  ufually 
is  of  Divers  Colours :  He  ought  to  have  a 
long  Beard  and  fliort  Hair  on  his  Head,  he 
carries  an  Iron-rod  in  his  Hand  like  thcHigh- 
Prieft  ;  his  fiioes  and  breeches  are  like  the 
reft  of  the  Regulars :  But  when  he  is  in  the 
Abby,  he  wears  the  fame  kind  of  Cloaths  as 
the  other  Mold's. 

The  Servants  of  the  Abby  are  Cloth'd  af^ 

ter  the  fame  manner,  as  the  Servants  of  the 

Temple,  except  as  to  the  Bonnet,  which  is 

fuch  a  Bonnet  as  the  Boys  wear  here  in  Lo^- 

P   3  don  ; 


214       ^  Defcriftio-a  of  the  l(le  Formofa. 

^on  ;  their  other  Garments  are  diftinguiflVd 
only  by  their  Colours.  And  this  is  all  that 
occurs  to  me  at  prefent,  as  to  their  Habits 
and  Religion. 

All  which  habits  may  be  feen  in  the  Figure 
of  their  Funerals,  where  all  thefe  habits  of 
jthe  Friefts  are  exa£lly  reprefented. 


CHAP.     XV. 

Concerning  their  'Manners  and  Cujloms, 

?  >-|— V I  s  certain  that  the  Manners  of  the 
_l  Formofans,  are  not  fo  Corrupt  as  the 
People  are  in  other  Places ;  and  the  reafon 
isj  becaufe  they  are  If  ridly  oblig'd  to  ob- 
ferve  the  Laws  of  their  Policy  and  Religion 
under  fevere  Penalties,  with  which  the  Laws 
are  enforc'd  againft  the  Commiffion  of 
any  Villany  or  Impiety  ;  To  that  none  dare 
to  violate  them,  being  reftrain'd  by  the 
dread  of  their  Penalties,  which  are  certainly 
and  impartially  Executed. 

They  have  diyers  Cuftoms  which  will 
pleafe  (bme,  and  difpleafe  others :  For  firft, 
'tis  cuftomary  with  them  to  adore  the  Em- 
peror as  a  God  :  He  never  fets  his  Foot  upon. 
^  '  the 


A  Defcription  of  t  he  Ijle  Formofa.       2 1 5 

the  ground,  nor  fufFers  the  Sun  to  fhine  upon 
his  Face.  None  but  Noblemen  are  permit- 
ted to  Vifit  him,  nor  are  the  Inferior  People 
admitted  to  fee  him,  except  at  the  Great  Fe- 
ftivals,  which  are  but  j  in  a  Year  ;  and  then 
he  fhows  himfclf  to  al]  the  People :  But 
firft,  they  are  to  bend  their  Knees  and  fall 
proftrate  on  the  ground,  and  adore  him  : 
After  they  have  done  this,  they  may  rife  up 
and  look  upon  him. 

They  Salute  the  Kings  by  bending  their 
Knee,  joyning their  Hands  and  bowing  their 
Head.  They  Salute  the  Vice  Roys  alfo  by 
bending  one  Knee,  (  viz..  The  Left,  if  he  be 
the  Vice-Roy  of  a  Foreign  King,  and  the 
Right  if  he  be  Vice-Roy  of  one  of  his  own 
Kings  ^  and  alfo  by  carrying  his  Right 
Hand  from  his  Head  down  to  the  ground. 

They  Salute  an  High-Prieft  as  they  do  a 
King,  and  the  chief  Sacrificators  as  they  do 
Vice-Roys.  The  Noblemen  and  Priefts  are 
Saluted  by  carrying  the  Hand  from  the  Head 
down  to  the  flioc,  and  by  bowing  the  Head. 
One  Friend  Salutes  another  by  kifFing  both 
his  Hands,  and  joyning  them  with  his 
Friends.  Superiors  do  not  Salute  an  Infe* 
rior,  but  by  a  nod  of  their  Head  they  fig- 
nify,  that  they  have  feen  him  Saluting  them. 
Servants  Salute  their  Mafters,  by  carrying 
their  Hand  from  their  Mouth  down  to  the 
ground,  and  falling  prollrate  on  their  Face. 

P  4  Wives 


2 1 6       J  Defcription  of  the  lj!e  Formofa. 

Wives  do  Salute,  and  are  Saluted  after  the 
fame  manner  as  their  Husbands.  In  fpeak- 
ing  to  Noblemen,  they  ufe  not  any  particu- 
lar diftin6\  Language  as  the  Chineje  do,  nor 
any  Circum  locutions,  or  different  way  of 
Conftru6lion  from  what  is  us'd  to  Inferior 
Perfons,  but  calling  them  by  their  Title  5  and 
in  fpeaking  to  them,  and  even  to  the  Empe- 
ror himfelf,  they  make  ufe  of  the  fecond 
Perfon  of  the  fingular  Number :  And  this  is 
the  Cuftomary  way  of  fpeaking  to  Great 
Men,  which  is  obferv'd  in  all  'Japan, 

No  Converfation  is  allow'd  between  any 
Man  and  another  Man's  Wife,  nor  between 
ti  Batchelor  and  a  Maid,  but  in  the  greatetl 
Feafts  and  Diverfions  everyone  keeps  among 
thofe  of  their  own  Familv,  the  Wives  with 
their  own  Husband,  the  Sons  and  Daughters 
with  their  Father  and  Mother  ^  for  if  any 
Man  fhould  fee  one  Man  with  another's 
W^ife,  or  a  Maid  with  a  Batchelor  that  is  a 
liranger,  he  would  certainly  account  them 
Adulterers. 

Suppofing  that  a  Man  has  6  Wives,  each 
Wife  has  a  private  Chamber  for  her  felf,  in 
which  Ihe  lives  with  her  own  Sons  and 
Daughters,  arid  takes  pains  in  fome  kind  of 
work,  and  when  the  hour  of  Dinner  or  Sup- 
per comes,  a  Servant  goes  and  knocks  at 
their  Doors ;  and  then  tliey  come  out  of 
their  Chambers  into  the  Parlour  where  they 

are 


J  Defer  if  tion  of  the  Ijle  Formofa.       21 7 

are  to  eat.    After  Dinner,  they  may  walk 
for  fometime  with  their  Husband  in  the  Gar- 
den, and  then  every  one  of  them  returns  to 
her  own  Chamber  again,  and  continues  there 
until  the  time  of  Supper ;  only  fometimes 
they  are  illow'd  to  meet,  and  drink  toge- 
ther, fuch  Liquors  as  Thee^  ChiU^  rrc,  AfToon 
as  the  iiour  of  Supper  is  come,    hen  a  Ser- 
vant goes  and  calls  them  all,  and  they  come 
to  Supper.     After  Supper  they  walk,  and 
divert  themfelves  with  Dancing,  Singing,  or 
telling  old  stories,  or  any  fuch  like  Recrea- 
tion.  At  laft,  at  the  third  hour  of  the  Night 
(which  is  the  9th  hour  here  in  E-ngUnd) 
every  one  of  them  goes  to  her  own  Cham- 
ber, and  the  Husband  fends  for  one  of  them 
whom  he  has  a  mind  to  lye  with  that  Night; 
and  in  the  Day-time  he  lometimes  Vifitsone 
of  them,  fometimes  another,  according  to 
his  fancy.    This  kind  of  Life  is  fweetand 
pleafant  enough,  as  long  as  every  one  of 
them  is  of  an  agreeable  humor ;  but  if  the 
Husband  begins  to  love  one  Wife  more  then 
another,  then  arifes  Envy  and  Emulation 
againft    that    Woman   whom    he    loves 
moft,  and  hence  ftrifeand  difcord  is  fpread 
thro'  the  whole  Family  :  But  when  the  Hus- 
band is  civil  and  difcreet,  and  imparts  to 
each  of  them  an  equal  lliare  of  his  good 
will  and  friend Hiip,  then  all  the  Waives  en- 
deavour to  picafc  him  in  all  things,  and  the 

Houfc 


2 1 8     ji  Defer ij>tio»  of  the  I/!e  Formofa. 

Houfe  is  like  a  ParadifCjby  their  good  agree- 
ment, and  dutiful  care  of  their  Husband. 
The  Women  employ  themfelves  in  fome 
kind  of  work  proper  for  them,  in  teaching 
and  taking  care  of  their  Children  :  And 
fometimes  they  Vifit  one  another,  or  fpend 
their  time  in  Innocent  Recreations.  And 
while  they  continue  dutiful  and  peaceable, 
they  may  have  any  thing  of  their  Husbands 
that  they  defire :  Who  always  Marry  them 
when  they  arc  very  young,  viz.  Between 
10  and  1 5  Years  of  Age,  that  they  may  the 
more  eafily  bend  them  to  comply  with  their 
humor.  Every  Wife  takes  care  of  her  own 
Children ;  but  if  one  die  and  leave  Children 
behind  her,  then  the  Husband  Marries  ano- 
ther and  commits  the  care  of  them  to  her. 

This  Prerogative  is  granted  to  the  firft 
Wife  above  all  the  reft :  That  flie  is  to  take 
care  of  the  Family,  and  is  not  fo  much  fub- 
je£t  to  the  Husband  as  the  others  are  ;  for  the 
other  Wives  cannot  go  out  of  the  Houfe, 
iinlefs  the  Husband  be  with  them,  but  the 
firft  Wife  may.    Befides,  her  firft  Son  is  ne- 
ver to  be  SacrificM,  but  is  the  Heir  of  the  Fa- 
mily, as  we  fhal]  fliCAV  hereafter  ^  and  when 
the  Husband  dies,  the  firft  Wife  governs  the 
Family,  and  the  reft  are  fubjcct  to  her.  And 
this  Cuftom  prevails  alfo  among  the  Japari- 
mrs,  but  with  this  difference  :  That  the  Ja- 
fan  Women  after  the  Death  of  their  Hus- 
band 


A  Defcription  of  the  Jfe  Formofa.       219 

band  may  Marry  again,  but  the  Formofatf 
cannot ;  the  former  receives  fome  Portion  of 
their  Father's  Eftate,  but  the  latter  do  not. 

When  any  Man  has  a  mind  to  Marry  a 
Maid,  with  whom  he  is  in  love,  he  muft 
firft  acquaint  the  Father  and  Mother  with 
his  defign,  and  difcover  to  them  what  Eftate 
he  has,  &c.  And  if  the  Father  and  Mother 
confent  to  give  him  their  Daughter  in  Mar- 
riage, then  he  is  permitted  to  fpeak  to  the 
Daughter,  but  never  before  :  Neither  then 
is  he  allowed  to  converle  with  her  in  private, 
but  only  in  the  prefence  of  the  Father  or  Mo- 
ther, or  one  of  the  Maids  Kindred :  And  if 
the  Daughter  confent,  then  the  Father  and 
Mother  prefent  him  with  fome  Gift  of  fmall 
Value,  as  a  Ring,  fome  Clothes,  or  the  like, 
but  they  give  him  no  Portion  out  of  the  Fa- 
ther's Eftate  with  her. 

The  firft  Born  Son  of  the  firft  Wife,  as 
has  been  already  noted,  is  not  to  be  Sacri- 
fic'd,  and  is  the  Heir  of  the  Family  :  Now 
the  Right  of  Inheritance  confifts  in  this, 
that  he  receives  one  half  of  the  Eftate  after 
the  Father's  Death  :  But  the  Brethren  di- 
vide the  other  half  among  them  ;  and  if 
any  one  of  them  will  Marry  a  Wife  before 
the  Death  of  the  Father,  then  the  Wife 
whom  he  Marries,  continues  in  the  Hus- 
band's Family  until  the  Father  be  Dead,  and 
then  tiie  Eftate  is  divided,  and  each  Brother 

takes 


220       A  Defer  ip  ion  of  the  Ifle  Formofa. 

takes  his  fliare  of  it,  and  lives  by  himfelf. 

'Tis  Cuftomary  on  Solemn  Days,  between 
the  firft  and  laft  Day  of  a  Feftival,  for  all 
forts  of  People,  to  Feaft  their  Relations  and 
Friends,  as  they  ufe  to  do  at  Births,  Mar- 
riages and  Burials,  which  has  been  already 
obferv'd. 

The  Poor  are  not  fuffer'd  to  beg  in  the 
Ifle  Formofiz,  but  every  Precinft  has  fome 
Publick  Houfe,  wherein  they  keep  all  their 
Poor,  who  are  Fed  and  Cloth'd  at  the 
Charge  of  the  whole  Pfecind  ;  and  thofe 
of  them  who  are  able,  are  put  to  Work  and 
Labour,  but  others  who  are  difabled  by  Age 
or  Sicknefs,  are  maintain'd  Gratis.  This 
Publick  Houfe  is  call'd  the  Houfe  of  God 
for  the  Poor,  or  in  the  Language  of  the  Na- 
tives, Cao.  tuen  pagot  ack  chdhis-co/Iixos,  If 
any  ftranger,  who  comes  from  fome  other 
Ifland  of  the  Japan  Empire,  happens  to  want 
fubliftence  while  he  is  Travelling  thro'  the 
Country,  he  is  furnifh'd  with  neceflaries  in 
every  City  and  Village  that  he  pafTes  thro' 
at  the  expence  of  the  publick. 

They  have  alfo  Taverns  and  Vicfcualling- 
Houfes,  which  Men  frequent  for  Eating  and 
Drinking,  Smoking  and  Playing,  &c.  But 
no  Woman  muft  come  into  any  of  tliefe 
Publick  Houfes. 

All 


A  Defcripm  of  the  IJle  Formofa.       221 

All  Japaf7?ters  were  wont  to  be  very  curi- 
ous to  fee  ftrangers,  and  to  entertain  them 
very  civilly  ;  but  ever  fmce  the  great  flaugh- 
ter  was  made  of  the  Chriftians  that  were 
there,  they  hate  all  ftrangers  that  come  into 
their  Country,  unlefs  they  come  from  fome 
other  Ifland  of  Japar^,  as  will  appear  mor« 
fully  hereafter: 


CHAP.    XVI. 

A  Defcription  of  the  Uen  in  Formofa. 

ALtho'  the  Country  be  very  hot,  yet  the 
Men  in  all  FormoJ'a  are  very  fair,at  lea  ft 
thofe  who  can  live  upon  their  Means ,  but 
the  Country  People,  Servants,  and  others, 
who  are  expos'd  to  the  heat  of  the  Sun,  and 
are  forc'd  to  work  in  the  open  AiralliDay, 
are  very  much  tawn'd  by  the  burning  heat. 
The  Men  of  Eftates,  but  efpeeially  the  Wo- 
men, are  very  fair ;  for  they  during  the  hot 
feafon,  live  under  ground  in  places  that  are 
very  cold  :  They  have  alfo  Gardens  and 
Groves  in  them  fo  thick  fet  with  Trees,  that 
the  Sun  cannot  penetrate  thro'  them ;  and 
they  have  Tents  which  they  ufe  to  fprinkle 
with  water,  fo  that  the  heat  can  do  them  no 

hurt : 


222       ADefcription  of  the  IJle  Vormofa, 

hurt :  And  hence  it  comes  to  pafs,  that  altho 
the  Formofam  live  in  a  hotter  Country  than 
the  EngUfli,  yet  they  cannot  fo  well  endure 
heat. 

They  ufe  Diftill'd  Waters,  not  only  to 
wafh  themfelves,  but  alfo  to  remove  any 
fpeck  upon  the  skin,  which  is  not  rooted  in 
the  flefh  :  And  this  is  one  means  which 
makes  them  fo  fair. 

And  here  I  mud  not  omit  to  give  fome 
account  of  a  Controverfie,  between  the  Chi- 
nefe  and  Japafwefe  on  the  one  fide,  and  the 
Natives  of  Formofa  on  the  other,  relating  to 
the  Cuftoms  of  thefe  Countries.     Ye  muft 
know  then  that  the  Chinefe  and  'Japanneje 
make  their  Teeth  artificially  black,  but  the 
Formofans  preferve  theirs  white.     The  "Jap- 
pamj'e  plead  for  their  Cufl:om,  that  all  Beau- 
ty confifts  in  Variety  of  Colours,  and  there- 
fore as  an  Ethiopian  is  counted  moft  Beauti- 
ful, who  has  a  black  Face  and  white  Teeth  5 
So  the  Beauty  of  the  Natives  in  our  Coun- 
try who  have  a  fair  Face,  mult  confifl:  in 
having  black  Teeth.     But   the  Formofiws 
granting  this  argument,  anfwer  for  them- 
felves,  that  Beauty  may    confift  in  fomc 
things,  which  cannot  be  had  :  Thus  it  would 
be  Beautiful  to  have  black  Eyes,  which  yet 
cannot  be  made  fo,  and  therefore,  fay  they, 
nothing  artificial  ought  to  be  made  ufe  of, 
to  make  us  appear  other  wife  than  Nature  has 
fram'd  us-  Hence 


A  Defcripiorf  of  the  Ijle  Formofa     223 

Hence  the  Reader  may  obfcrve,  that  the 
Formofam  arc  alfo  white  and  very  fair,  but 
chiefly  the  Women  ;  and  if  we  may  believe 
the  Proverb,  Turkey  and  Japarf  breeds  the 
faireft  Women  in  the  World.  The  Formo- 
yrf» J,  generally  fpeaking,arc  of  a  (liort  ftature, 
but  they  make  up  in  thicknefs  what  they 
want  in  tallnefs.  They  are  commonly 
ftrong-bodied  Men  and  indefatigable  in  La- 
bour f  they  are  very  good  Souldiers,  and 
love  War  better  then  Peace.  They  are  very 
kind  and  good-natur'd  towards  their  Coun- 
trymen :  Whom  they  love,  they  love  fo 
well,  that  they  would  lofe  their  Lives  for 
them  in  a  cafe  of  neccflity  ;  but  whom  they 
hate,  they  hate  mortally,  and  ufually  con- 
trive their  Death  in  any  way  that's  poflible 
to  them.  They  are  very  Induftrious  and 
Cunning,  and  quickly  learn  any  thing  they 
fee  done  before  them.  They  abhor  all  falfe- 
hood  and  lying,  and  therefore  they  have  no 
value  for  Merchants,  becaufe  they  ufe  many 
lies  to  commend  their  Wares,  and  put  them 
off  at  a  better  Price. 


CHAP, 


224       -^  Defer  iptiofi  of  the  IJle  Formofa.- 

CHAP.  xvn. 

of  th  Qo^ihs  worn  in  Formofa,  by  all 
^anksof  Veople, 

THE  Formofam  are  certainly  very  curi- 
ous in  their  Cloaths,  but  they  affect  no 
new  iafhions  as  the  EaropUns  do ;  wherefore 
they  feem  to  be  ftill  Cloathed  according  to 
their  Ancient  Cufiom.  In  this  they  excel 
the  Europeans,  that  the  Qualities  and  Condi- 
tions of  Men  may  be  difcern'd  there  by  the 
diftindion  of  their  Habits,  whereas  here  a 
Nobleman  cannot  be  known  from  a  Tradef- 
man  by  his  Cloaths.  The  Habits  of  the 
Formal ans  are  not  much  different  from  thofe 
of  the  Jappamefej  efpecially  as  to  the  com- 
mon fort  of  People  ;  but  the  Kings  and 
Vice-Roys,  and  Noblemen  have  different 
forts  of  Garbs.  The  great  difference  be- 
tween the  Jappan^efe  and  Formafam^  confifts 
in  this,  that  the  Jappamefe  wear  2  or  ^  Coats, 
which  they  tye  about  with  a  Girdle  ;  but 
the  Formofam  have  only  one  Coat,  and  ufe 
no  Girdle.  They  walk  with  their  Breaft 
open,  and  cover  their  Privy  parts  with  a 
Plate  tied  about  them  made  of  Brafs,  Gold, 
or  Silver.    The  Jappamefe  alfo  wear  little 

light 


J'cU:    Z  Z-^. 


.PmI:  J.^4- 


Thc^  9ueerL 


A  Defcription  of  the  J  fie  Formofa.       225 

JIglit  Bonnets,  but  the  Formofans  ufe  larger 
Bonnets,  with  a  train  hanging  down  to  the 
ground,  made  of  fome  light  ftufF,  as  Silk, 
Cotton,  &c.  And  when  they  walk,  they 
wrap  it  about  their  Arm. 

We  fliall  add  no  more  about  the  fappan- 
riefe,  fince  our  dcfign  is  only  to  give  an  ac- 
count of  the  lOe  F.rmofi :  And  feeing,  as  I 
have  faid,  the  dignity  and  condition  of  every 
one  may  be  difcern'd  by  their  different  Ha- 
bits, I  fhall  now  briefly  defcribe  them. 

The  King  wears  a  fliort  Coat  of  Silk, 
which  he  ties  with  a  mofl:  precious  Girdle, 
and  above  that  a  long  open  Gown  made  of 
very  coftly  Silk,  wrought  with  Gold  and 
Silver  :  He  has  a  Scarf  that  hangs  over  the 
Right  Shoulder,  and  reaches  down  to  the 
left  fide,  of  Cloth  ot  Gold  or  Silver  curioufly 
wrought  with  the  Needle,  which  is  the 
Badge  of  his  Dignity.     He  wears  alfo  a 
Bonnet,  from  whofe  top  the  ftuff  hangs 
down  to  the  ground,  which  Bonnet  is  en- 
compafs'd  with  a  kind  of  a  Crown,  thatgli- 
fters  with  precious  Stones  and  Carbuncles. 
He  has  no  Breeches,  but  his  Knees  are  nak- 
ed ;  he  wears  ftockens  made  of  Silk,  adorn'd 
with  many  Ribbons.     Hii^  fhocs   like  thofc 
o^  the  Priefts  afore-mention'd,  are  a  fort  of 
Sandals,  but  moft  curioufly  wrought.  When 
he  or  any  Nobleman  Rides,  then  he  wears 
Stockens  and  Bteeches  together  in  one  piece, 


226.      A  Defer ipt ion  of  tfje  IJle  Formora. 

and  a  little  Bonnet.  His  Collar  is  made  of 
Silk,  but  fet  with  precious  Stones  ;  the  Hair 
of  his  Head  is  fliort,  as  is  ufual  thro'  all  fn- 
fAn,  and  his  Beard  is  about  a  Thumb's 
length. 

The  Queen  wears  mofl:  Ikautiful  Gar- 
ments, that  glifter  witli  precious  Stones  ; 
fhe  has  no  fuch  Headgccr  as  rlie  Women 
wear  here  in  England^  but  forncthing  made 
of  Gold  or  Silver  wrought  with  Silk,  and  fo 
adorn'd  with  Diamonds,  that  it  feems  to  be 
a  Crown.  Her  Neck-cloth  is  made  of  fome 
precious  matter  :  Her  Garments  are  very 
precious,  curioufly  wrought  with  the  Nee- 
dle, and  long  enough  to  reach  down  to  her 
Heel ;  and  the  upper  part  of  her  lleeve  is  fo 
broad  that  it  touches  the  ground,  as  does  alfo 
her  Manto  which  hangs  down  fo  low  be- 
hind. Her  flioes  and  icockens  are  like  her 
Hubband's,  but  of  a  lefs  fize,  and  have  a 
higher  Heel.  She  wears  her  Hair  hanging 
down  behind,  over  her  Gown  vv  hich  is  not 
wide,  nor  hath  many  plaits.  She  wears  a 
Girdle  tied  about  her  body  very  preciousi. 

The  Sons  are  clad  after  the  lame  manner 
as  the  Father  ;  only  inflead  of  the  iliort 
Gown,  they  go  with  their  Brcaih  wide  open, 
and  have  a  half  girdle  about  their  Loyns. 
They  wear  not  a  Bonnet  until  they  be  9 
Years  old.  The  Daughters  alfo  are  Cloath'd 
after  the  fame  mamaer  as  ths  Mother,  except 

as 


J\uf:  ZZ6. 


'^I'iliJ    2^2f6. 


J  Defer ipt ion  of  the  Ifie  Formofa.      227 

as  to  their  Head-gear,  for  they  wear  nothing; 
upon  their  Head,  but  a  little  Crown  made 
of  flowers,  or  the  feathers  of  fome  Bird ; 
and  they  have  no  Manto. 

The  Vice  Roy  who  had  formerly  been  a 
King,  is  ftill  very  fplendid  in  his  Cloaths. 
His  Bonnet  is  very  great  and  precious,  both 
for  the  matter  of  it,  and  the  Curiofity  of  the 
Workmanfhip,  and  it  is  adorn'd  with  preci- 
ous Stones ;  the  Hair  of  his  Head,  and  his 
Beard  is  fhort ;  his  Collar  is  of  black  Silk 
finely  wrought  with  Silver.  He  wears  a 
fliort  Coat  of  white  Silk,  which  is  tied 
about  with  a  precious  Girdle,  and  over  that 
a  long  Gown  open  and  wide  ;  he  has  alfo  a 
Scarf  like  the  King,  which  hangs  on  the 
right-fhoulder  down  to  the  left-fide  5  and 
laftly,  over  his  fhoulders  he  has  a  little 
Cloak  made  of  red  and  black  Silk  ;  his  Veft 
is  lin'd  with  the  skin  of  fome  Tyger  or  Leo- 
pard ;  he  has  no  breeches,  but  only  ftockens, 
and  his  (hoes  are  like  thofe  afore  menti- 
on'd. 

The  Vice-Roys  Queen  is  Drefs'd  much 
after  the  fame  manner  as  the  Queen,  faving 
that  the  Queen  has  a  CoyfT,  fuch  as  above- 
defcrib'd  ;  but  the  Vice-Roy's  Queen,  wears 
only  her  own  Hair  adorn'd  with  Silk  and 
Ribbons  :  Her  Gown  is  made  after  the  fame 
fafhion  as  the  Queen's  ^  but  her  Manto  is 
different  in  this,  that  the  Queen's  Manto 
Q  2  ha'ngfi 


2  28       A  Defer  ipt  ion  of  the  I  fie  Formofa. 

hangs  down  behind  only  from  her  fhoul- 
ders  0  but  that  of  the  Yice-Roy's  Qiieen  is 
]ikealarge  Morning-Gown,  which  is. worn 
here  in  E?igland  :  Only  it  wants  llcevcs,  and 
is  lin'd  with  fome  Beautiful  skin.  The  Vice- 
Roy's  Son  has  2  Coats,  a  fliort  one  and  ano- 
ther long  ;  but  the  fliorter  one  is  iippermofl:, 
and  comes  down  only  to  the  Knee  :  His 
Daughters  are  clad  after  the  fame  manner  a;; 
the  Mother,  faving  that  they  have  no  Man- 
to. 

The  Noblemen  wear  the  fame  Coats  as 
the  Vice-Roy,  but  with  this  difference,  that 
the  Vice-Roy  has  no  Girdle  about  liis  long 
Coat,  which  the  Noblemen  have  :  They 
wear  a  Scarf  of  Silk  from  the  right-fhoulder 
to  the  left- fide,  but  their  Bonret  is  like  that 
of  the  Citizens. 

The  CartlU'fj^  or  Chief-6eneral,  has  a  Bon- 
net like  the  Vice  Roy  s,  but  not  fo  Great:  In 
the  fore-part  it  is  adorn  d  with  a  Diamond 
and  Precious  Stones  :  His  Collar  is  of  Silk, 
which  encompafTes  his  Neck,  but  does  not 
hang  down.  Inftead  of  a  Scarf,  he  has  a 
fhort  Cloak  of  Silk,  which  covers  only  his 
fhoulders  ^  and  a  fliort  Tunick  of  Silk;  his 
breeches  and  ftockens  are  tied  together  s  his 
fhoes  are  like  other  Men'^s :  And  laftly,  he 
has  a  long  and  wide  open  Gown,  like  the 
Morning  Gowns  that  are  w^orn  here,  but 
much  larger,  whofe  fleevcs  being  open  in 

the 


JPa^:  zz^. 


J  Defer  ipt  ion  of  the  Ifle  Formofa.       229 

the  middle,  \.^  puts  his  Arms  througli,  and 
the  reft  of  the  flceves  hang  low  down  to- 
wards the  Ground.  His  Wife  is  clad  like 
the  Vice-Roy's  ()ueen,  faving  that  flie  does 
not  wear  a  Manto  :  His  Sons  and  Daughters, 
are  Cloath'd  after  the  fame  manner  as  the 
Vice-Roy's. 

The  Wives  of  Noblemen,  wear  a  little 
Bonnet  made  of  artificial  flowers  :  They 
have  2  T  unicks,  one  that's  long,  and  a  fhort 
one  over  that  which  comes  down  only  to  the 
Knee,  which  they  tie  about  with  a  Girdle. 
There  is  an  Handkerchief  faften'd  to  their 
J^onnet,  which  hangs  down  to  their  flioul- 
ders.  Their  Sons  and  Daughters  are 
Cloath'd  after  the  fame  manner  as  thofe  of 
the  CdrilUn. 

The  Citizens  wear  one  Gown  only, 
ought  to  keep  the  Hair  of  their  Head  fliort, 
have  a  Bonnet  like  the  Noblemen,  whole 
top  made  of  Silk  or  Cotton,  reaches  down 
to  the  ground :  They  wear  a  Collar,  but  no 
riiirt,  except  in  the  Night-time  when  they 
go  to  Bed,  which  is  the  Cuftom  of  themalL 
Ihey  walk  in  a  long  Gown  with  Naked 
Brealt  and  Thighs,  but  their  Privy  parts  are 
cover'd  with  a  Plate  tied  about  them  made 
of  Brafs  or  Silver,  or  Gold  :  Their  ftockens 
and  fliocs  are  fuch  as  are  commonly  Ub'd  by 
others. 

Ct?  Their 


2^0       A  Defcrlftion  of  the  1(le  Formofa. 

Their  Sons  have  a  little  Bonnet,  a  fhort 
Gown  tied  about  with  a  Girdle,  which 
reaches  down  to  the  middle  of  their  Thigh : 
They  have  flioes  like  their  Father,  but  nei- 
ther breeches  nor  ftockens. 

The  Country  People  who  dwell  in  Vil- 
lages and  Defert-places,  wear  nothing  but  a  • 
Bears  skin  upon  their  fl^oulders,  and  a  Plate 
to  cover  their  Privy-parts  made  of  Brafs 
or  the  fhells  of  Fifh,  or  the  bark  of  Trees. 
Their  Sons  have  nothing  but  a  Scarf  hang- 
ing on  their  right  flioulder  down  to  their 
left  fide,  but  other  wife  they  are  ftark  Naked. 
When  the  Countrymen  are  Rich,  they  and 
tlieir  Sons  wear  a  Girdle  about  their  Loyns, 
which  half  covers  their  Thighs  inftead  of  a 
Plate  tied  with  a  Girdle  to  cover  their  Privy-^ 
parts. 

The  Female  Sex  is  diflinguifli'd  alfo 
among  the  common  fort  of  People  by 
5  kinds  of  Habits,  Infants,  Virgins,  Brides, 
Married  Women  and  Widows,  all  which 
are  clad  in  different  Apparel.  Infants  wear 
a  fiioi  t  Gown  that  reaches  down  to  the  mid- 
dle of  their  Thigh  ,  they  have  ftockens  and 
flioes  like  others,  but  they  do  not  cover  their 
Head  until  they  be  9  Years  old.  Virgins 
after  they  are  9  Years  old,  adorn  their  Head 
with  Buds  feathers,  or  artificial  flowers 
done  up  wiih  Ribbons :  They  wear  a  fliorc 
Gown  above  another,  that  is  long  and 
/  reaches 


JIsS^ 


•-^    Z.SC 
-3 , 


A  Defer ipt  ion  of  the  J  fie  Formofa.       2^1 

reaches  to  the  ground,  both  whicli  they  tie 
about  them  with  a  green  Girdle.  The  long 
Gown  is  divided  into  two  in  the  lower  part, 
fo  that  tlieir  Legs  appear  as  high  as  their 
Knee.  They  have  ftockens  and  llioes  like 
other  Women. 

The  Brides  at  the  time  of  their  Marriage 
do  wonderfully  adorn  themfelves  ;  their 
Head  is  encompafs'd  round  with  Flowers, 
Laurels  and  Feathers,  which  make  a  great 
fliow  :  They  have  two  Coats  equally  long, 
whereof  the  under  Coat  is  white  and  the 
upper  black,  and  both  of  them  are  tied  with 
a  black  Girdle.  They  wear  a  Scarf  of  red 
Silk  hanging  on  the  left  fhouldcr  down  to 
the  right  lide.  The  black  Gown  which  is 
uppermofl:  is  open,  fo  that  the  white  Petti- 
coat underneath  may  be  feen.  And  after 
this  manner  they  are  clad  during  all  the  time 
of  CourtOiip,  but  9  Days  after  the  Celebra- 
tion of  Marriage,  they  put  on  the  Habit  of 
Married  Women. 

The  Married  Women  wear  a  long  open 
Gown,  and  below  it  a  fliort  Coat  which 
reaches  down  to  their  Knee.  They  have  a 
kind  of  a  Cap  upon  their  Head  like  a  Flat- 
ter, and  let  their  Hair  hang  down  in  wreaths 
before  their  Breafl:  ^  and  when  they  go  our, 
they  fo  cover  their  Face,  that  it  can  hardly 
be  feen. 

0^4  Widdows 


232       -^  Defcrtption  of  the  JJle  Formofa . 

Widdows  have  another  kind  of  a  Cap 
whjcli  is  twofold :  The  firrt  which  they  put 
on  their  Head,  is  almoil;  round  like  an  English 
Woman's  Coyflf,  the  other  is  a  little  fliarp- 
pointcd.  They  drefs  their  Hair  in  wreaths ; 
they  wear  2  Gowns,  one  long  and  another 
fhort  one  over  it ;  the  fliort  one  ought  always 
to  be  of  a  black  colour,  but  the  other,  which 
may  be  of  any  other  colour,  has  long  and 
broad  fleeves,  which  reach  down  to  the 
Knee  ;  and  both  the  Gowns  are  tied  about 
with  a  Girdle. 

The  Country  Women  have  nothing  but 
a  Bear's  skin  upon  their  flioulders,  and  a 
Cloth  about  their  middle  which  reaches 
(down  to  their  Knee :  They  tye  a  piece  of 
i>innen  about  their  Head  and  Hair  ^  they 
have  no  ftockens,  but  fhoes,  fuch  as  are  worn 
by  others.  1  heir  Daughters  wear  nothing 
but  a  Cloth  about  their  middle,  and  a  Scarf 
on  the  right  flioulder  hanging  down  to  the 
left  fide,  and  they  have  flioes  like  their  Mo- 
ther. 

And  here  'tis  to  be  obfery'd,  tliat  all  of 
them  generally  wear  a  Bracelet  about  their 
Arm  ^  but  the  W  omen  wear  it  both  about 
their  Arm  and  their  Neck.  And  this  is  all 
that  I  know  to  be  remarkable  as  to  their 
Apparel  ;  I  fliall  now  only  add  fomcthing  as 
to  the  Military  Habit. 

ThQ 


-I^'if'  ^33- 


TU  VkezR^ilc  Ccuhl 


m 


iiiiiiiiieiii  I  till 

■  1  lllirii  B   ■  ■  B  'iIBFii  ■   ■    ■    ■llii  ■  ■ 


^^  Cith"  IwuJd 


*/i  Ccunireir.manir 


ji  Vefcriftion  of  the  JJle  Formofa.        23^ 

The  King  of  the  ifle  Formofa  has  his  own 
Guards,  and  fo  has  the  Vice-Roy,  and  there- 
fore for  dittindion-fake  they  are  differently 
dad.  All  the  Officers  in  the  King's  Guards 
are  clad  like  the  CarilUn,  faving  that  •  t^  Ct- 
rillan  wears  a  Carbuncle  upon  his  Bonnet 
which  they  have  not,  and  they  wear  a 
Scarf  which  he  has  not. 

The  King's  Guards  have  a  round  Bonnet, 
whofe  forepart  is  like  a  Mitre,  and  has  the 
King's  Arms  upon  it  :  The  Hair  of  their 
Head  is  fhort,  and  of  tiicir  Beard  long ;  and 
they  have  alfo  a  Breall-plate  or  Stomacher 
made  of  Silver  on  which  are  the  King's 
Arms ;  a  Belt  made  of  Silk,  a  fliort  Gown, 
and  ftockens  and  breeches  in  a  piece  :  They 
wear  a  Sword  hanging  by  their  left  fide, 
and  the  Weapons  they  ufe  when  they  Guard 
the  King,  are  the  Halberd  or  Lance. 

The  Officers  of  the  Vice-Roys  Guards 
are  Cloathed  like  the  Tam\  or  Noblemen, 
faving  that  they  have  not  a  Scarf,  and  ufe  a 
fhort  Bonnet  like  the  King's  Guards.  All 
the  feveral  Degrees  of  Officers  are  diftin* 
guinfd  by  Colours,  at  the  pleafure  of  the 
King  or  Vice-Roy. 

The  Guards  of  the  Vice-Roy  wear  a 
large  long  Bonnet  liaving  2  Wings,  a  long 
Gown  which  they  take  up  behind  when 
they  walk,  breeches  and  ftockens  in  a  piece, 
the  common  fort  of  flioes :  The  Hair  of  their 

Head 


2^4     -^  Defcrtption  of  the  JJle  Formofa. 

Head  and  Beard  is  fhort,  anifheir  Arms  are 
fliort  Lances,  Arrows,  and  a  Sword  by  their 
fide. 

All  the  Souldiers  which  ferve  to  Guard  the 
Cities  are  Cloath'd  after  the  fame  manner, 
viz.  They  have  a  fhort  Bonnet  with  a  Creft 
of  2  or  5  feathers,  a  fliort  Gown,  llockens 
and  breeches  in  a  piece.  All  of  them  wear 
black  Cloaths :  Some  are  Archers  and  carry 
a  Bow  under  their  Arm,  and  have  a  Quiver 
full  of  Arrows ;  others  are  Spearmen,  and 
carry  a  long  Spear  upon  their  fiioulders  ; 
but  others  have  fhort  Spears. 

The  Drummers  have  a  Bonnet  fharp- 
pointed  at  top,  with  a  piece  of  Brafs  in  the 
Frontifpiece  of  it,  whereon  are  Engraven 
the  Arms  of  the  Ifle.  They  wear  a  fliort 
Gown  and  a  long  one  underneath  it,  which 
they  throw  behind  them :  Their  Cloaths  are 
of  a  light  red  colour. 

The  Enfigns  have  a  Bonnet  like  the  No- 
blemen, and  they  are  all  fuch  who  are  in 
this  Poll.  They  wear  a  long  Gown  and  a 
il:ort  one  over  it. 

This  is  all  that  I  thought  worthy  to  be  re- 
mark'd  as  to  their  Apparel,  which  altho  it 
may  appear  ridiculous  to  the  Europe/ins^  yet 
is  there  accounted  very  Beautiful  and  Splen- 
did, both  for  the  Colours  and  the  materials 
of  which  it  is  made,  fuch  as  Hair,  Silk,  Cot- 
ton, which  aie  curioufly  wrought  with  the 

Needle  y 


J  Defittftion  of  the  JJ!e  Formofa.       255 

Needle '-,  for  tho  they  do  not  affeft  new  fa- 
ihionsof  Cloths,  yet  they  are  veiy  nice  in 
choofing  the  fincft  Stuff,  or  Cloth  whereof 
to  make  them 


CHAR     XVIII. 

Of  their  Cities^  Houjes,  Talaces^  Cajlki. 

THere  are  only  fix  Towns  in  the  Ifle 
Formofa^  which  deferve  the  Name  of 
a  City  ;  Two  of  them  are  in  the  Principal 
Ifland,  and  they  are  calFd  Xternetfa.  and  B/g- 
?w  s  there  is  one  in  great  Feorko,  which  is 
caird  Chahat  ^  and  the  4th  is  in  one  of  the 
Ides  of  Robbers,  and  is  call'd  Arriow :  The 
<;th  and  6th  are  in  the  other  Ifle  of  Robbers, 
and  they  are  caird  Pineto  and  "Jar abut :  But 
in  the  little  Ifle  Peorko  there  are  none,  as  will 
appear  afterwards. 

Xternetla^  as  it  is  the  Capital  City,  fo  it 
is  the  mod  Beautiful  of  all  the  reft ;  being  fi- 
tuated  in  a  very  pleafant  Plain :  It's  Walls 
are  20  Cubits  high  and  8  broad  5  It's 
length  is  about  1 2  Day's  Journey  for  an  Ele- 
phant, /.  f .  about  fix  EiigUjh  Miles.  There 
are  in  it  Ddert-places,  Fields  and  Moun- 
tains, 


2i6       A  Definition  of  the  IpV  ovmo^d.. 

tains,  Orchards,  Meadows,  and  the  like 
Places  which  are  not  Inhabited  ;  but  about 
the  middle  of  it,  the  Houfes  are  very  mag- 
nificent and  {lately  :  Not  far  from  it,  there  is 
a  Mountain  which  abounds  with  many 
wholefom  Springs.  It  is  built  by  the  fide 
of  a  River,  which  was  made  there  on  pur- 
pofe  for  its  convenience  ^  It  abounds  with 
Fifli  and  runs  over  the  whole  Ifle.  That 
which  contributes  much  to  make  it  Beauti- 
ful, are  th**-  many  Palaces  that  are  in  it,  viz. 
Of  the  King,  the  Vice  Roy,  and  the  No- 
bles ;  of  the  High-Prieft  and  Chief  Sacrifi- 
caior ;  all  which  are  built  after  a  wonderful 
manner,  as  may  appear  by  the  Figure  here 
annex'd,  which  is  a  Reprefentation  of  the 
Vice-Roy's  Palace. 

This  Palace  is  built  of  four-fquare  ftones, 
curioufly  cut,  as  all  the  reft  are,  whereof  the 
greatcft  part  is  cover'd  with  Gold  :  This 
Houfe  alone  is  t\\xQ^Englf{hMik.s  in  Circum- 
ference, having  a  great  Ditch  round  about 
it.  Befides  there  belong  to  it.  Greens,  Gar- 
dens, Walks,  Groves,  all  which  are  enclos'd 
with  a  Wall. 

The  High-Prieft  and  Vice-Roy  have  Pa- 
laces there  almoft  as  good  ;  but  the  King 
and  CarifUn^  whofe  Offices  do  not  defcend 
by  SuccefTion  to  their  Pofterity,  do  not  care 
to  have  fuch  ftately  Houfes.  But  the  No- 
bles have  there  very  Beautiful  and  Magnifi- 
cent 


A  Defcription  of  the  IJle  Formofa.       237 

cent  Houfes.  There  are  alfo  in  the  City  Xter- 
mtfa  3  great  Abbies,  and  5  Temples,and  ma- 
ny Beautiful  Houfes  of  the  Citizens.  'Tis  ob- 
fervable,  that  in  the  whole  Ifle  Formofa  there 
are  no  Houfes  very  high,  but  in  moft  Great 
Houfes  there  are  2  ftories,  one  above  ground 
for  the  Cold  feafon,  and  the  other  under 
ground  for  the  Hot  feafon  5  which  in  all  re- 
fpefts  are  very  Magnificent,  whether  you 
look  upon  them  within  or  without. 

The  Rich  Men  and  Nobles,  build  their 
Houfes  of  four-fquare  Stones ;  but  others 
build  the  outer-part  of  plain  Timber,  while 
the  inner-part  is  adorn'd  with  Painted  Wood, 
or  fine  Earthen  Ware  Gilded  and  Painted, 
which  the  Natives  there  call  PorchelUno^  but 
the  Engliflj  China^VJ^vQ,  The  Citizens 
Houfes  are  long,  and  the  Country  People's 
round,  in  fuch  manner  as  they  appear  in  the 
Figures  here  annex'd. 

X  The  Place  above  the  Roof  of  the 
Houfe,  where  they  adore  the  Sun,  Moon  and 
Stars  twice  a  Day.  B,  The  Roof  of  the 
Houfe.  C.  The  Place  above  ground.  D, 
The  Place  of  the  Houfe  which  is  under 
ground. 

Neverthelefs,  fuch  long  Houfes  are  fome- 
times  to  be  found  in  the  Villages,  and  thofc 
that  are  round  in  the  Cities,  at  katt  in  the 
remote  Places  of  them- 


258       A  Defer  ipt  ion  of  the  1/leV  oi'mok, 

Bigno  is  a  fine  City,  but  has  nothing  pe- 
culiar that  is  remarkable.  In-the  fame  Prin- 
cipal Ifland,  is  the  Sea-Port  Town  call'd 
li^adzejy  which  is  very  large  and  contains 
many  Villages,  and  yet  becauie  it  is  not 
Wall'd  about,  it  is  accounted  only  a  Vil- 
lage. 

Chabaty  Arriow  and  Pweto  are  Cities, 
which  have  nothing  peculiar  that  is  remark* 
able,  but  in  'f ay  abut  'tis  worth  obfervation, 
that  the  City  is  build  round  about  a  Moun- 
tain, which  is  a  Mile  high  ;  And  upon 
the  top  of  it,  is  built  the  Palace  of  the  Go- 
vernour,  who  from  his  Houfe  can  fee  the 
whole  City,  and  fo  can  every  Citizen  from 
the  Roof  of  his  Houfe  behold  the  Gover- 
nour's  Palace.  Befidesin  the  fame  City,  there 
is  a  Fountain  reprefenting  an  Elephant  Dan- 
cing upon  2  Feec,  which  is  20  Cubits  high, 
and  throws  forth  water  out  of  all  the  Parts 
of  the  Body. 

This  Fountain  is  believ'd  by  the  Jappan- 
nefe  to  have  been  built  above  1 1 500  Years 
ago,  by  a  certain  God  or  Hero,  who  had 
been  Banifh'd  thither  when  the  Ifle  was  yet 
uninhabited.  This  God  was  call'd  Arb^lo, 
or  Wanderer  :  And  the  ftory  fays,  that 
when  he  had  built  this  Fountain  there,  it 
furnifh'd  him  with  Fruit,  flefli  and  fweet 
Wine  ;  but  that  after  fuch  time  as  he  left 
the  IQand,  it  became  barren,  and  produc'd 

none 


A  Defcriptionof  the  Jfle  Formofa     2^9 

none  of  thefe  things.  After  this  Ifland  came 
to  be  Inhabited,  fome  Men  coming  there 
and  finding  the  curious  fabrick  of  this  Foun- 
tain, convey'd  water  into  it  by  Aquxdufts, 
from  a  Mountain  which  is  in  the  midft  of 
the  city :  From  whence  the  'Jappanneje  have 
ftill  in  their  Temple  Jmida,  the  God  Jrba/a 
with  a  Painted  Fountain.  But  the  Natives 
of  the  Ifle  Formofa  give  no  credit  to  this  fto- 
ry :  Tho  they  know  not  by  whom,  nor 
when  this  Fountain  was  built,  yet  they  call 
the  Place  of  the  Fountain  by  the  Name 

The  Hiftory  I  do  not  deliver  for  a  certain 
Truth,  but  neither  do  1  account  it  altogether 
fabulous  5  for  it  feems  to  me  very  probable, 
that  there  is  fomething  of  truth  in  it,  and 
therefore  for  the  explication  of  it,  I  fhali 
add  the  following  remarks. 

And  firft,  the  Reader  is  to  take  notice, 
that  all  the  Gods  which  arc  call'd  by  any 
particular  Name,  fuch  as  Amida,  Xakha,  Na- 
koHy  ArbalOy  d'c.  Are  only  Saints,  or  Heroes 
and  Illuftrious  Mea,  who  in  former  times 
were  deified,  either  for  their  reputed  San£li- 
ty  or  fome  Noble  Exploits,  or  wonderful 
Feats  which  they  had  perform'd.  Such  an 
one  was  Arhalo^  who  is  the  God  of  Harveft 
among  the  Japo^efe,  and  whofe  Image  is 
commonly  fet  in  the  husk  of  a  Grain  of  Bar- 
ley.  He  is  called  AMo,  i.  e.  a  Wanderer, 

becaufc 


240       A  Defcription  of  the  Ijle  Formofa. 
becaufe  he  continually  went  about  the  Fields 
and   Woods,    blefling  the  Fruits    of  the 
Ground. 

Now  Vis  polTible,  that  this  Man  while  he 
was  alive  did  fomething  that  difpleas'd  the 
Emperor,  or  the  D^/V^,  for  which  reafonhe 
was  Banifh'd  from  his  Native  Country,  and 
there  is  no  difficulty  in  conceiving  this :  But 
how  he  fhould  Travel  from  ^xpan  to  For* 
mofk,  which  is  200  Leagues  diftant  from  if, 
and  was  then  unknown  to  the  Japomfe,  and 
uninhabited,  is  fomething  difficult  to  appre- 
hend. Let  us  therefore  fuppofe,  that  this 
God  Jrbalo  was  defcended  of  fome  Noble 
Race,  for  fuch  are  all  the  Heroes  in  JaPa», 
who  were  either  come  of  fomc  Illultrious 
Family,  or  had  been  promoted  to  fome  Emi- 
nent Port  of  Honour  :  And  this  is  the  more 
probable,  becaufe  if  he  had  been  fome  infe- 
rior and  mean  Family,  he  would  rather 
have  been  puniHV.d  with  Death,than  fent  in- 
to Banilbment  for  his  offence.  This  being 
granted,  we  may  fuppofe  further,  that  this 
Honourable  Perfon  carried  along  with  him 
as  his  Retinue  a  great  Multitude  of  Servants, 
and  was  fent  at  firil:,at  an  lile  next  adjoyning 
to  Japan,  and  from  thence  paffing  on  in  a 
direct  Line  through  many  little  Ifles,  (which 
are  fo  near,  that  you  may  fee  from  one  to 
the  other  in  a  clear  Day )  he  came  at  laft  in 
fjght  of  Formofa,  where  out  ot  Curiofity  he 

Landed 


Jl  Defcription  of  the  I/le  Formofa,       2  4 1 

landed  with  his  Servants  ;  and  finding  it  a 
pleafant    and  fruitful  Country,  he  fettled 
there  tor  foine  time,  and  built  the  Fountain 
above- mention'd.     And  then  we  may  fup- 
pofc,  that  he  return'd  again  to  Japa»,  and 
fent  liom  thence  fome  Colonies  to  Inhabit 
Formofa.     But  I  muft  confefs,  that  we  have 
no  Hiftory  in  Formofa^  fo  Ancient  as  this, 
which  is  only  to  be  found  in  'Jdpan,  and 
therefore  we  can  give  no  account  of  any 
thing  that  happen'd  between  us  and  thej^- 
poneje^  after  thisfirft  Settlement  ^  for  we  have 
Joft  all  the  Memoirs  of  our  firft  Original, 
and  the  tranfa6lions  which  happen'd  after 
the  firft  Plantation  of  our  Country,  until  the 
Japonefe  ravifh'd  our  Kingdom  from  us,  and 
rcftor'd  it  to  the  Empire  of  Japa».     How- 
ever it  may  appear  from  what  has  been  faid, 
that  the  ftory  of  Arbalo  is  not  fabulous,  nor 
fo  improbable  as  at  firfl  blufh  it  may  feem 
to  be. 

Befides  thefe  Cities  already  Nam'd,  there 
are  ^  Sea- Fort  Towns  which  exceed  fome 
Cities  for  bignefs ;  but  becaufe  they  are  not 
Waird  about,  they  are  held  only  Villages  or 
Towns.  Thefe  3  are  call'd  Aok^  Lou&aUy 
and  Fog,  and  befides  them,  there  are  many 
other  Villages  of  the  like  bignefs.  But  this 
is  to  be  noted  of  Villages,  Sea-Port  Towns 
and  others,  that  they  all  depend  on  their 

R  is 


242       ADefcript'tGn  ofthelJIeVormo^a, 

own  Cities,  and  tlmt  the  other  Cities  depend 
upon  the  Capital  City  Xtermtfd. 

In  the  little  Peorko,  there  is  neither  City 
nor  Village  to  be  found  :  But  concerning 
this  Ifland  it  is  to  be  obfervM,  that  at  firft  it 
belong'd  to  the  King  who  is  now  Vice-Roy, 
but  afterwards  the  Priefts  purchasM  it,  to 
teed  in  it  the  four-footed  Beaih  which  are 
defign'd  for  Sacrifice  :  And  now  every  one 
is  oblig'd  to  give  not  the  firft  Fruits  of  their 
flocks,  but  one  out  of  every  three  Beafts 
that  fall,  which  is  to  be  kept  there  until  it  be 
fit  to  be  Sacrificed  :  And  therefore  in  little 
Feorko,  there  are  only  fome  Shepherd's  who 
look  after  the  Beafts  that  are  fed  in  that 
Idand,  which  is  very  fruitful  in  Grafs  and 
Hay,  and  might  perhaps  produce  many  other 
things  if  they  were  Planted  there  :  But  this 
is  not  done  becaufe  it  is  defign'd  only  for  the 
Beafts  aforefa  id 

Thefe  are  all  the  notable  things  that  oc- 
cur to  me  concerning  their  Cities,  Villages 
and  Houfes ;  yet  it  muft  be  acknowledged 
that  there  is  a  great  deal  of  difference  be- 
tween the  Cities  of  hormvfa,  and  thofe  of 
Japan^  both  for  their  Bignefs  and  the  Rich- 
nefs  of  their  Materials,  tho  the  "Japfannefe 
when  they  come  to  Fon»ofa,  cannot  fuffici- 
cntly  admire  its  Cities,  for  their  Beauty,  Si- 
tuation and  Conveniences. 

CHAF. 


A  Defer ipt ion  of  the  Ijle  Formofa,      24  J 

CHAP.    XIX. 

Of  the  Commodities  ivhich  they  haVe^  and 
jomt  that  they  want, 

TH  E  great  quantity  of  Gold  and  Silver 
that  is  in  Formoja^  is  that  which  brings 
them  the  greatelt  ProHt ;  tor  in  the  Princi- 
pal Ifland,  they  have  two  Mines  of  Gold 
and  two  of  Brafs,  tho  none  of  Silver ;  In 
Great  Peorko  there  are  2  iMines,  one  of  Gold 
and  another  of  Silver.  In  one  of  the  Ifes 
of  Robbers  there  is  a  Mine  call'd  a  Gold- 
Mine,  which  is  not  valued  in  otiiers  Coun- 
ties becaufe  it  is  not  truly  and  properly- 
Gold  ;  but  it  is  highly  efteem'd  in  the  Ifle 
where  it  is  found,  becaufe  it  is  fitter  for  ma- 
ny neceffary  ufes  among  them  than  Gold  it 
felf  is.  In  the  other  Ijle  of  Robbers  there 
are  2  little  Silver-Mines  s  So  that  in  all, 
there  are  5  Mines  of  Gold  and  ^  of  Silver. 
All  thefe  Mines  formerly  pertain  d  to  the 
Tice-Roy,  but  now  the  King  has  one  third 
Part,  and  the  Emperor  another. 

Silver  in  Formofa  is  ajmoft  efteem'd  as  much 
as  Goldjbecaufe  it  is  fitter  for  ufe,being  a  fof- 
ter  Mettal  which  is  more  eafily  wix)ught  in- 
to any  Ihape.     They  have  no  kon  or  Steel, 
R  2  but 


244-       -^  Defcription  of  the  J  fie  Formofa. 

but  what  the  "Jaf/pannefe  bring  thither,  who 
have  one  Mine  of  Iron  :  And  therefore  Iron, 
and  alfo  Copper,  which  is  brought  from 
other  Parts,  is  more  efleem'd  there  than 
Gold  and  Silver :  But  Brafs  is  very  common 
among  them. 

Utenfils  and  Difhes,  are  ufually  made  of 
Gold  or  China,  Earth :  Their  Temples  and 
Houfes  are  often  cover'd  with  Gold,  both 
in  Cities  and  Villages :  But  fince  the  Hoi- 
ladders  came  there  and  exchanged  their 
Iron  tor  our  Gold,  the  Natives  have  more- 
rarely  made  any  Gold. 

Lead  and  Tinn  are  not  the  produQ  of 
the  lOe,  but  they  are  abundantly  fupplied 
with  it  from  the  Neighbouring  Countries. 
Stlksy  and  Cotton ft^  two  forts,they  have  in 
great  quantities,  which  are  very  Artificially 
Inter-woven  with  Gold  and  Silver :     One 
fort  of  Gotten  grows  upon  Trees  in  bags 
and  is  the  finer  fort  ,  another    grows  up- 
on a   Shrub  like  a  Thillle  and  is  a  coarfer 
fort.     And  this  is  the  great  Employment  of 
the  Women,  who  of  thefe  Materials  make 
Clothes,  Carpets,  Tapeifry,  and  fuch  kind 
of  things;  wonderfully  fine.  Of  Silk  aud  Hair 
are  made  Velvet  and  Flufli:     But  this  kind 
of  Work  belongs  to  the  Men  and  not  to  the 
Women.     They  have  not    Woollen.-cloth 
bccaufe  they   know  not   how  to    make  it 
but  they    receive  great    quantities  of    this 

Cloth 


A  Defer  if  t  ion  of  the  JJle  Formofa.       245 

Cloth  from    the  Hollanders,     They  make 
Stuffs  of  Hair  and  Cotton,  but  no  Cloth  of 
.  t1ax,  which  does  not  grow  there  ;  but  Flax- 
en Cloth   they   receive   from   the    Dutch, 
They   Work,  paint,  and  Gild  China  Earth 
very  Wonderfully,  nay  even  much  finer  then 
they  do  in  China,     They  have  learn'd  from 
the  Hollanders  to  make  a  kind  of  Paper, 
which  they  knew  not  how  to  do  before ; 
for  they  wrote  either  upon  plates  of  Copper 
or  upon  Parchment.      Bur  now  they  Write 
on  Paper  made  of  Silk  after  the  fame  man- 
ner as  it  is  made  here. 

Inftead  of  Leather  to  make  Shoes  of,they 
ufe  the  bark  ot  Trees  for  the  Soles,  and 
fome  skins  of  Bealfs  to  ferve  for  the  Upper- 
leather. 


CHAP.    XX. 

Of  Weights  and  Meafures. 

BEforc  the  Dutch  arriv'd  on  our  Coafts, 
wc  had  a  certain  way  of  reckoning 
things,  whereby  we  could  know  when  their 
Numbers  were  equal  or  unequal  ^  but  we 
had  no  kind  of  weight,  fuch  as  a  Pound  or 
an  Ounce,  and  therefore  we  bought  and  fold 
R  5  things 


24  6       ^  Defcriftion  of  the  Jfe  FormofaJ 

things  by  View,  and  not  by  Weight.     But 
after  the  Hollanders  came  among  us,  and 
fhow'd  us  how  Profitable  the  ufe  of  Pounds 
and  Ounces  would  be  in  Commerce,  we  be- 
gun to  weigh  things  that  are  rate  by  Ounces, 
and  Pounds ;  but  things  that  arc  common 
and  lefs  valuable,  by  50,  or  100/.  weight  at 
a  time,  as  the  Buyer  and  Seller  had  a  mind : 
Our  Pound  agrees  with  t\\Q  Dutch  Pound, 
which  confifts  of  16  Ounces,  and  is  more 
then  that  Pound  which  is  us'd  in  Frame  : 
Which  I  found  by  a  Copan  of  our  Money 
tliat  I  brought  with  me  to  Frame ^  which 
weigh'd  more  then  one  of  the  Fremh  Pounds, 
tho  it  was  but  a  Dutch  Pound. 

Things  are  meafur'd  in  Formofa,  accord- 
ing to  the  People's  various  humors,  for  fome 
ufe  a  greater,  fome  a  lefs  meafure  ;  but  the 
.price  is  always  fix'd  according  to  the  Great- 
iiefs  of  the  meafure. 

The  Inflrument  wherewith  they  weigh 
things, is  fuch  as  is  us'd  by  the  Butchers  here 
in  hngUnd  when  they  weigh  their  Meat, 
but  fome  are  Bigger,  fome  lefs  as  their  oc- 
cafions  require. 

They  had  no  Names  for  Numbers  be- 
tbre  the  Dutch  came  here,  but  they  fuffici- 
ently  declar'd  to  one  another  what  Num- 
ber they  meant  by  their  Signs  and  Fingers ; 
but  becaufe  the  Dutch  did  not  underftand 
:his  way  of  Reckoning,  they  perfwad^d  us 

to 


A  Defcriftton  of  the  Jfle  Formofa.        247 

to  invent  names  to  Signify  Numbers,  which 
now  we  ufe  after  the  fame  Manner  as  they 
do,  proceeding  from  One  to  Ten,  from  Ten 
to  Twenty,  and  fo  to  a  Hundred,  a  Thou- 
{diudiyd'c.     As  appears  in  this  example. 

Taufb  Bogio    Char  he    KJorh  Nokin  Dekie 

7  8  9  10  II  11 

Meni  Thenio    Sonio    Kj)>t    Amkon  orTauf- 

12  15  14  IS 

kon   Bogiokon  Charhekon    Kjorhkon     Nokie- 

\6  17  18  19 

kon   Dckiekon    Menikon   Thertikon    Soniokon 

20  21  2 

Borhnj  after  this  Borhny-tnuf  or   am    Borhny 

2  30  41  ^o 

Bogio y  and  foon  to  Chorhny  IQorhny  Nokiorh^ 

60  17  80  90 

ny  Dekiorhfjy  Meniorhnj  Thenhrhny  Somorh' 

IGO  1000 

7ty  Ptommftomw2Lnd  hptate  fo  1000,  2000. 
O'c.    And  this  may  fufficefor  this  Article. 

CHAP.     XXL 

Of  the    Suferflitious  Cufloms  of  the 
common  Teo^Ie, 

THe  common  People  are  fo  much  ad- 
difted  to  the  Supeftitious  ways  of 
foretelling    things   Future,     that    nothing 
happens  to  them  either  Ordinary  or  Extra- 
ordinary 


24S        A  Defer  ip  ion  of  the  Ifle  Formofa. 

Ordinary,  of  which  they  do  not  make  a 
good  or  bad  Omen,  and  Particularly  they 
lay  a  great  ftrefs  on  Dreams ;  of  all  which 
I  fball  give  fome  Inftances,  fo  far  as  I  can 
Remember.  If  any  one  Dreams  that  he  is 
at  a  great  Feaft  among  Women,  this  Sig- 
nifies that  he  has  many  Enemies,  who  are 
Contriving  to  kill  him  or  do  him  fome 
Mifchief.  If  any  one  Dreams  that  he  is 
bit  or  hurt  by  a  Lyon,  a  Serpent ,  or  fome  fuch 
Beall,he  ought  to  have  a  care  of  a  certain  E- 
nemy  who  will  attempt  to  do  him  an  Injury; 
but  if  he  Dreams  that  he  has  kilPd  a  Wild 
Beaft,  then  he  thinks  himfelf  Secure  from 
all  Danger  until  a  contrary  Dream  happens: 
If  any  one  Dreams  that  one  of  his  Relations 
or  himfelf  is  Dead,  they  believe  that 
God  is  angry  with  him,  and  therefore  they 
ufually  confult  the  Priefts  what  they  are 
to  do  in  this  cafe,  who  always  advife  them 
to  give  fomething  wherewithal  to  Atone 
their  angry  God.  If  any  one  Dreams  that 
he  has  Lice, Gnats,  or  Ants,  upon  his  Body, 
then  they  think  that  the  Soul  of  fome  of 
their  deceas'd  Relations  is  detain'd  in  the 
Body  of  fome  Bead,  (  as  was  before-men- 
tioned) and  wants  Money  and  other 
things;  which  they  therefore  take  care  to  give 
to  the  Prieiis,  that  they  may  convey  them  to 
the  Soul  indiftrefs.  If  any  onedreamsthat  he 
h^s  lain  with  another  man's  Wife,  then 
i.e  is  ajraid    ltd  k me  man  lie  with  one 

of 


J  Defer  if  t  ton  of  the  J  fie  Formofa .        249 

of  bis    Wives,    and  therefore    he   more 
narrowly  obferves  them  then  at  other  times. 
And  fo  much  may  fufficeconcerningOreams. 
They  obferve  alfo  other  Omens,  as  the 
firft  thought  that  comes  into  their  mind 
in  a  Morning  after  Oeep,  and  the  firft  Beaft 
they  fee  in   a  Morning  :     But  then    they 
iay,  if  fuch  a  thing  which  comes  into  their 
mind  do  not  ftrike  their  Fancy,  the  Omen 
concerns  fome  other  Body,  but  if  it  ftrikes 
the  Imagination,  then  they  apply  it  to  them- 
felves.     There  were  a  certain  fort  of  men 
who  pretended  to  explain  very  clearly  all 
kinds  of  Omens  for  a  very  fmall  Matter , 
but  being  for   the  mofb  part  miihken  in 
their  Conjedurcs,  the  People  complaind  of 
them  to  the  Prielis,  who  accufed  them  to 
the  Viceroy  as   Guilty  of  a  Capital  Crime, 
for  whicli  the  Viceroy    Condemned  them 
to  Dye:     And  ever  fince  the  Priefts  alone 
Challenge  to   themfelves   the    Priviledge, 
who  fo  explain  all  forts  of  Omens,  that 
they  can  never  be  convicted  of  Lying  in 
what  they  Say  ;     For  either  they  pretend 
that  their  God  is  well-pleas"d,  or  that  he 
is  angry  with  fuch  a  Man,  or  that  the  Souls 
of  fome  of  his  Deceased   Relations    want 
Money,  or  that  in  the  fame  Inftant  when 
they  faw  fuch  an  Omen  the  Soul  of  fome 
of  his   Relations   was   Transform'd    into 
a   Stari    all    which   the  People  do  eafily 
believe,  who  arc  therefore  perfwaded  by 

the 


2  5o     J  Defcripioft  of  the  I/le  Formofa, 

the  Priefts  to  acquaint  them  with  all  the 
Omens  they  meet  with. 

And  here  I  fhall  briefly  relate  a  Not- 
able Story  concerning  this  Matter.  A  cer- 
tain Rich  Countryman  being  much  Ad- 
dicted to  this  kind  of  Superftition,  had 
us'd  for  a  long  time  to  confult  the  Priefts, 
^vho  were  wont  very  often  to  expound 
his  Omens  of  the  need  fome  of  his  Rela- 
tions Souls  flood  in  of  Money,  becaufe  he 
was  Rich.  The  Countryman  atlaftgrew 
weary  of  fuch  expenfive  Enquiries  ,  and 
thought  l.e  had  given  Money  enough  to  Re- 
deem all  the  Souls  that  belonged  to  the 
I  fie,  and  therefore  contriv'd  a  way  to  cheat 
the  Prieft :  For  which  end  he  went  and 
told  him,  that  in  the  Morning  he  had  feen 
in  his  Garden  more  then  a  loo  Birds  Sing- 
ing, which  after  a  fhort  ftay  Flew  away : 
But  the  Prieft  told  him,  If  thefe  Birds  had 
continued  a  Longer  time  in  the  Garden,then 
for  certain  the  Souls  of  your  Deceas'd 
Relations  had  been  Transform'd  into  Stars, 
bur  their  fudden  departure  Signified  that 
they  flill  wanted  fomething,  which  being 
Furnilh'd,  then,  fays  he  you  may  fee  them, 
this  night  afcending  into  Heaven  5  For 
which  end  you  muft  give  me  fo  much 
Gold,  fo  much  Rice,  and  fo  much  of  other 
Commodities,  and  then  you  may  remain 
two  hours  upon  the  Roof  of  the  Houfe,  and 

you 


jl  Defer  ipt  ion  of  the  ]jle  Formofa.       251 

you  (hall  fee  the  Stars,  as  it  were,  moving 
themfelves,  which  are  the  Souls  fignified  by 
the  Birds  you  faw  in  the  Garden.  The 
Country-man  ,  tho'  much  againft  his 
Will,  gave  the  Priefl:  what  he  demanded, 
and  perhaps  did  ftill  believe  that  there  was 
fomething  of  Trutli  in  what  he  faid  ;  and 
therefore  he  went  up  to  the  top  of  his  Houfe, 
and  as  the  Prieft  Iiad  faid,  he  faw  the  Stars 
moving  themfelves  ;  but  having  continu'd 
there  all  night,  he  obfervcd  a  great  Multi- 
tude of  Stars  thus  moving;  And  this  ob- 
fervation  he  renew'd  every  night  for  a 
whole  week,  untill  at  laft  he  reccl^oned 
more  Stars  thus  moving,  then  the  Number 
of  Men  who  were  known  to  be  Dead  in  the 
whole  Ifland  for  the  fpace  of  three  Years 
amounted  to:  Whereupon  he  went  to  the 
Prieft  and  told  him  of  it,  and  the  Prieft, 
perceiving  that  he  had  deteded  the  Im- 
pofture,  carried  him  before  the  chief  Sacri- 
ficator,  who  carried  them  both  before  the 
High  Prieft,  or  their  Pope,  who  upon  hear- 
ing the  whole  matter  condemned  the  Prieft 
to  perpetual  Imprifonment,  becaufe  he  had 
expofs'd  to  the  Country-man  the  Miftery 
of  Transforming  Souls  into  Stars,  but  con- 
demned the  Countryman  to  death  for  not 
yeilding  due  Deference  and  Submiflionto 
the  Prieft;  from  whence  everyone  may  clear- 
ly perceive,  what  Tyranny  the  Priertsexcr- 

cife 


2  <  2       A  Defer i^t ion  of  the  Ijle  Formofa. 

cife  over  the  common  People,  who  are  not: 
j^erniittcd  to  declare  Publickly  any  doubt 
they  have  even  of  thofe  things  they  know 
to  be  falfe.  I  could  add  feveral  other  thmgs 
to  the  fame  purpofe,  but  that  I  think  they 
will  be  Tedious  to  the  Reader;  as  the  Noife 
which  is  made  by  the  Dogs  when  they  Bark 
aloud  or  Houle,  the  Crowing  of  a  Hen  like 
a  Cock,  the  time  when  the  Serpents  hifs  in 
the  Fields,  when  the  Bears  do  not  go  out  of 
the  Wood,  when  the  Eagles  fit  upon  fome 
Turrets,  Houfes  or  Trees,  all  which  are  in- 
terpreted to  be  2pod  or  bad  Omens.  But  I 
have  faid enough  of  thefe  Fopperies. 


C  H  A  P.     XXII. 

OftheV'tfeafes  m  Formofa  ^/id  their 
Cures » 

THe  greatefi:  Difeafe  to  which  the  Na- 
tives are  SubjeQ:  is  the  Plague^ 
which  they  believe  does  not  proceed  from 
Natural  Caufes,  but  from  the  common 
confent  of  the  Sun  Moon  and  Stars,  who 
agree  in  fending  k  for  a  PuniOiment  to 
Men,  and  therefore  they  rather  make  ufc 
of  Sacrifices  than  Medicins  for  the  cure  of 
it.    This  does  not  happen  frequently,  for 

'tis 


A  Defcription  of  the  JJle  Forrnofa.     25^ 

'tis  now  170  years,  flnce  there  was  a  Pla- 
gue in  Formojky  if  we  may  believe  their 
written  Books  and  Tradition.  One  Culbm 
they  have  during  tlie  time  of  the  Plague 
which  is  very  remarkable  ^  They  afcend  to 
the  Tops  of  the  Higheft  Mountains,  that 
at  other  times  are  not  Inhabited  for  the 
thinncfs  of  the  Air,which  is  then  accounted 
very  wholefom  ,  and  there  they  feek  out 
a  Fountain  of  Water,  of  which  they  drink 
to  excefs,  Eating  notliing  but  herbs  and 
certain  Fruits:  And  this  they  continue 
to  do  till  they  think  that  the  Plague  is 
ceaf  d,  and  then  every  one  returns  to  his 
own  Houfe. 

As  to  otiier  Difeafes  which  are  very  com- 
mon here,  as  the  Gout,  the  Tertian   and 
Quartan  Ague,  they  are  not  at  all  known 
there,  yet  they   are  fometimes,  but   very 
feldom  ,  troubled    with    burning  Fevers; 
at   other  times  they   have  a  pain   in  the 
Head  or  Stomach,  but  it  lafis    not  long. 
If  at  any  time  they  find  themfelves  indif- 
pos'd,  or  any   Difeafe  coming  upon  them, 
they  commonly  ufe  this  Method  tor  a  Cure. 
They  run  2  or  3   Miles  asfwiltly  as  they 
can,  and  in  the  mean  time  one  prepares 
a  Potion  for  him  that  runs,  made  of  feme 
Herbs    and    Roots,  which  he  drinks   off, 
after   he  has  run  his   Race,  while   he  is 
very  hot,  and  Immediately  goes  to  Bed, 

whcie 


254       A  Djfcriptio^   oftljeJ/Ie¥oi'mo{k, 

where  he  fweats  till  he  has  cured  the  Dif 
cafe.     And  befides,  their  temperate  way  ot 
Living  conduces  very  much  either  to  pre- 
vent or  cure  their  Difeafes,  efpecially  when 
they  take    Tobacco,    which    purges   the 
Head   and   Body  of  ill    humours.     Here 
in  EftgUnd  the  generality  of  People  fre- 
quent Taverns  or  Alehoufes,  and  the  con- 
ftant   cuftom  of  Drinking    fuch  Liquors 
as  are  fold  there,  proves  prejudicial  to  the 
Health  s  but  in  Formofa  they   commonly 
fpend  their  Idle  hours,  in  Walking  or  Chat  - 
ting  together,  and  Smoking  a  Pipe  of  To- 
bacco ;  and  if  they  drink  any  thing,  it  is 
only  adifh  or  two  o^ Tea  or  C/;/7.«,  which  if 
it  does  not  any  good,  at  leail  is  no   ways 
hurtful  to  the  Health :     And  hence  it  comes 
to  pafs,  that  Men  generally   Live  longer 
there  than  they  do  here,  and  arc  free  from 
many  difeafes  to  which  Englifljmen  are  lia- 
ble.   'Tis  a  miftake  to  think  that  the  Air 
alone  will  prcfervcour  Health, unlcfs  we  be 
alfo  Temperate  in  Eating  and  Drinking , 
And  this  I  have  found  true  by  experience, 
that  no   diftindion  of  Climates  has  ever 
deprav'd  my  Temper  and  Coiiftitution   of 
Body,  but  by  the   help  of  Temperance  I 
have  ftill  preferved  my  Health,  thanks  be 
to  God,  not  only  in  my  own  Country,  but 
in  all  the  other  Countries  thro'  which  I  have 
Travelled.     But  to  return  to  the  difeafes 

of 


A  Defcriftion  of  the  Ijle   Formofa     255 

of  Formofa,  the  fmall  Pox  is  very  rife  there, 
and  fcarce  oneefcapes  them  ;  but  they  have 
them  commonly  whilft  they  are  very  young 
as  in  the  1/?.  or  6th.  Month,  or  the  i/.or 
ad.  Year  after  they  are  Rom,  but  they  very 
feldom  have  them  after  they  are  three  Years 
old,  neither  do  I  remember  that  I  have  ever 
heard  of  one  that  died  of  that  difeafe. 

After  the  Small-pox,  there  commonly 
Succeeds  a  certain  Difeafe  which  we  call 
^chimpjo  which  is  only  a  Rednefs  of  the 
Flefh,  together  with  a  great  Internal 
heat:  And  the  Infants  which  are  troubled 
with  this  Difeafe  run  the  hazard  of  Death, 
unlefs  they  be  kept  at  a  diftance  from  a 
Serene  Air,  and  muft  live  in  places  that 
are  very  warm  until  they  becur'd.  Butthclb 
2  Difeafes  Incident  to  Childixn  laft  no 
longer  then  ^ ,  or  at  mofl  4  Weeks. 

Colicks  are  alfo  very  frequent  in  Formofa, 
in  which  the  pain  is  fometimes  fo  Intc- 
lerable,thatfome  kill  themfelves,others  Com- 
mand another  to  kill  them. 

Women  in  Child-bed  are  in  great  danger 
oi  Death.  Which  f  think  proceeds  from 
want  of  Exercife,  becaufe  when  they  are 
with  Child  they  never  Stir  out  of  the 
Chamber,  but  fit  and  Work  there  all  the 
day  long :  Many  of  them  die  before  they 
bring  forth,  or  if  they  efcape  iJeath  yet 
at  leaft  they  are  Cruelly  Tormented  with 

pains 


2  5^  J  Defer ipt ton  of 

pains,  which  fome  of  rhem  endure  for  a 
whole  Month  before  they  are  brought  to 
Bed. 

Maids,  for  the  moft  part,  when  they 
come  to  be  18  or  20  years  Old,  are  trou^ 
bled  with  a  certain  Difeafe,  which  we  call 
Chaurskoy  and  here  in  England  is  called 
thtGreen-ficknefs^  which  makes  them  xMe- 
lancholy,  and  deftroys  all  their  appetite  to 
any  thing  except  Matrimony,  corrupts  the 
Blood ,  and  makes  them  pale-colour'd. 
This  Difeafe  is  peculiar  to  the  Female  Sex," 
for  wliich  there  is  no  other  Remedy  but  ■ 
Marriage. 

Thefe  are  ail  the  Difeafes  which  I  can 
Remember;  but  there  may  be  others  un- 
known to  me.     I  will  conclude  with  this 
General  Obfervation,  that  both  Men  and 
Women,  for  the  moft  part,   die  rather   of 
a  great  Old  Age,  than  of  any  other  pains, 
except  in   Chiid-bearing    and  fits  of  the 
Colick;  and  you  may  frequently  fee  Men 
a   1 00  years  Old,  without  Labouring  un- 
der any  grievous  Difeafe.     If  any  ask  me 
whether  there  be  any  fuch  thing  as    the 
French- pox  there,  I  anfwer  I  never  heard 
of  any  fuch    Difeafe,  and  probably  there 
is  no  fuch  thing  in  Formofa  ;  becaufe  they 
allow  Polygamy  and  prohibit  Adultery. 

CHAP. 


the  Ijle  Formofa.         257 

CHAP.  XXIII. 

Of  the   Kcz>emtes  of  the   Kirig^    the 
Vice-Kjy^  the  General  of  the  Army^ 
and  of  all  others  in  high  Places  of 
Power  and  Iruft. 

THE  King,  befides  the  third  part 
of  the  Gold  and  Silver  dug  out  of 
the  Mines,  which  is  paid  him  by  the  Vice- 
Roy,  as  has  been  obferv'd  in  the  Chapter 
of  Metals ,  receives  alfo  from  the  Empe- 
ror of  Japan  400000  Copans  5  out  of  which 
Revenue  he  is  to  pay  1 5000  Japan  Soldi- 
ers above  mentioned,  his  own  Guards,  and 
to  maintain  the  Port  of  his  Court.  The  Caril- 
Z^;;  or  General  has  every  Year  about  700CO 
Copans.  TheVice-Roy  has  1 68  7  60  Copans  5 
out  of  which  he  pays  to  the  Gnotoy  Bon- 
zo,  or  the  High  Prieft,  50000  for himfelf: 
To  the  feven  Gnotoi,  Tarhadiazos,  or  chief 
Sacrificators  7700 :  To  the  four  Governours 
of  the  four  Illes  3600,  vi%,  to  each  of  them 
900  :  To  the  fix  Governours  of  the  fix  Cities 
3000,-^/2,.  to  each  of  them  500:  To  the  fix- 
teen  Governours  of  the  Villages  and  Towns 
40C0,  viz.  to  fome  of  them  500,  to 
others  250,  and  to  others  200.     But  the 

S  Secular 


i^S  A  D-efcnplion  of 

Secular  Priefts  are  maintain  d  by  the  People. 
After  all  which  Disburlements,  there  re- 
mains in  the  Hands  of  the  Vice-Roy 
100460  ^  out  of  which  he  is  to  pay  his  Sol- 
diers, and  all  Officers  employ 'd  by  the 
Government,  as  Searchers,  Guards,  and 
fuch-like:  But  this  Revenue  of  the  Vice- 
Roy  is  not  always  a  certain  ftatedfum,  for 
fometimes  he  receives  more,  fometiraes 
lefs^  but  the  others  above-mentiond  re- 
ceive always  the  fame  Salaries. 

This  Revenue  of  the  Vice-Roy  arifes 
partly  from  the  Mines,  partly  from  a  Tax 
of  a  fifth  part  of  all  Goods,  which  is  paid 
by  Merchants,  Countrymen,  and  all  others 
who  have  no  Office  under  the  Govenment, 
and  is  call'd  Tnen  Koon  Bogio,  i.  e.  two 
parts  out  of  ten  ^  and  from  another  Tax 
which  is  rais'd  upon  all  Goods  exported 
and  imported,  v/hich  is  call'd  Tuefi  Dck^Je 
Bogio,  becaufe  they  pay  a  third  part  to 
the  Vice-Roy. 


CHAP. 


the  Ifle  Formofa.  25^ 

CHAP.  XXIV. 

Of  all  the  Fruits  of  the  Gromid, 

"l\^l  O  Corn,  fuch  as  Wheat  and  Barley 
I  Ni  does  grow  in  the  Ifle  Formofu  5  and 
the  reafon  of  it  is  this,  becaufe  the  Sun 
being  very  hot,  the  Soil  is  Tandy  and  dry, 
and  fo  the  Grain  is  dry'd  up,  not  having 
fufficient  moifture,  before  it  is  fully  ripen'd: 
Butinftead  of  Corn  they  make  ufe  of  Roots 
to  make  Bread  withal.  There  are  two 
Roc3ts  of  which  they  make  Bread,  where- 
of one  is  call'd  Chitok.  and  the  other  Mag- 
nok  .*  Both  thefe  Roots  are  fown  like  Rape- 
Seed,  and  when  they  are  grown  ripe  they 
are  as  big  as  a  Man's  Thigh.  Thefv^ 
Roots  grow  twice,  and  fometimcs  thrice 
m  a  Year,  when  it  is  a  good  feafon  5  and 
as  foon  as  they  are  fully  ripe,  they  are 
cut  ofFand  laid  in  the  Sun  to  be  dried,  and 
when  they  are  dried  they  are  cut  in  pieces 
and  ground  into  a  kind  of  Flower :  And 
then  this  Flower  being  mix'd  with  Milk, 
Water,  Sugar  and  Spices,  isbak'd^  and  fo 
it  makes  a  very  good  fort  of  Bread,  which 
is  as  white  as  Snow,  and  is  call'd  by  the 
'Natives-  Khutzcidao.      They    have  Bread 

S  2  aUb 


26q  a  Defcription  of 

alio  made  of  Wheat,  which  is  brought 
thither  from  Foreign  Parts  ^  but  that  is 
too  dear  for  the  common  fort  of  People. 
They  have  a  kind  of  Bread  alfo  made  of 
Pvice  boil'd  with  Saffron,  which  Bread  is 
like  an  EngUJIj  Pudding,  and  is  call'd  by 
the  Natives  KcUkh-^  but  this  Bread  will 
not  keep  like  the  former. 

They  have  Vines  alfo,  and  make  Wine 
of  the  Grapes  in  fom.e  few  places  5  but  this 
Wine  is  not  fo  fweet  as  the  SpamJJ}  Wine  in 
Europe '.    from  whence  they  have  that  and 
other  Wines,  and  alfo  Ale,  brought  thither 
by  iht  Dutch  5  but  they  are  very  dear,  and 
are  not  fo  much  lov'd  by  the  Natives  as 
they  are  by  the  Europeans.      They  have 
many  other  kinds  of  Drink,   as  Ar-wag- 
vok. ,    Pu^/tet ,   Charpok ,    ChiLik, ,  Cajfe  and 
Tea.     Ar-magnol\^  t.  e.  the  fellow  ot  Mag- 
vok^    becaufe  thefe  two    are  an   agree- 
able mixture  for  health,   which  Liquor  is 
made  after  this    manner.      They  boil  a 
great  quantity  of  Rice  in  fpring-Water 
till  it  grows  very  thick,   and  then  they 
make  Balls  of  it  as  big  as  a  Man's  Fift , 
which  they  dry  in  the  Sun,    and   then 
boil   them    in   frelh  fpring-Water  5    and 
when  it  is  boil'd  enough,  tlw  put  it  into 
great  earthen  Veilels,  and   let  it  ferment, 
and  after  that,  it  is  as  ftrong  or  rather 
ftronger  than £^;^////j  Beer;  and  the  longer 
.  it 


the  Iflc  Formofa.  261 

,  it  is  kept  the  ftronger  it  grows.  Puf^tct  is 
!  a  Liquor  that  runs  from  fome  Trees  , 
which  they  tap  at  a  certain  feafon  of  the 
Year:  And  the  Liquor  that  comes  from 
them  they  receive  into  Veifels ,  and  mix 
it  with  Sugar,  and  then  having  kept  it  for 
fome  time,  it  has  the  fame  tafte  as  foft  Ale 
made  of  Oat-Malt.  Charpok  is  the  name  of 
the  Fruit  of  a  Tree,  and  oi  the  Liquor  that 
comes  out  of  it:  The  Tree  is  like  a  Wall- 
nut  Tree,  but  in  this  differs  from  all  other 
Trees,  that  whereas  their  Fruit  hangs 
downward,  the  Fruit  of  this  ibnds  up- 
right. The  Fruit  in  (liape  and  bignefs  re- 
fembles  a  Gourd,  and  when  it  is  ripe,  it 
is  cut  off  and  picrc'd  through,  that  the 
Liquor  may  run  out  of  it,  which  is  very 
ftrong  ^  for  if  it  be  not  prefs'd,  the  Li- 
quor is  more  intoxicating  than  di(\illed 
Waters,  or  Brandy-Wine.  QjilaJ^  is  a  kind 
of  a  Powder  made  like  Coffee,  and  is 
boil'd  after  the  fame  manner,  cither  with 
Milk  or  Water  ^  but  in  this  it  differs  from 
Coffee,  that  it  may  be  drunk  cold,  where- 
as Coffee  is  alway  drunk  hot.  Tea  and 
Coffee  are  of  the  fame  fort ,  and  the  Li^ 
quors  are  made  after  the  lame  manner 
there  as  every-where  elfe.  Befides  thefe 
Liquors  they  have  many  other  forts :  Such 
are  the  BulUft,  which  is  made  of  Apples 
and  Pears,  or  of  Oranges  and  Lemmons, 

S  3  and 


i6i  A  Defcription  of 

and  another  Liquor,  which  is  made  like  the 
Orgeat  of  the  fame  Materials :  And  laftly, 
they  who  can  get  no  other  Liquor  drink 
Milk  and  Water. 

Befides  all  forts  of  Fruits  which  are  to 
be  found  here  in  Er?gLwd^  as  Apples,  Pears, 
Cherries,  Nuts,  Plums,  &c.  they  have 
many  other  things,  fuch  as  Oranges,  Lem- 
mons,  Sugar  in  great  quantities,  and  Spices, 
as  Pepper,  Cinamon,  Cloves,  Nutmegs, 
Tea,  Coco's,  Coffee,  and  the  like,  which 
are  either  wholly  wanting  here,  or  at  leaft 
grow  very  rarely  in  England.  Their  Trees 
bear  tvvice  in  a  Year,  and  the  Fig-tree 
three  or  four  times :  And  thefe  Fruits  ye 
have  here  of  the  fame  kind  with  theirs, 
are  not  half  fo  good  or  fo  great,  or  fo 
well-tafted  3  fo  that  the  Ground  there  (eems 
to  have  a  peculiar  virtue  for  ripening  and 
iriproving  the  Fruit,  which  here  it  has 
nor.  As  for  inftance,  ye  have  here  the 
fame  fort  of  Trees,  which  are  there  calVd 
Puntet  ^  but  pierce  thefe  Trees  here  when 
you  will,  and  ye  will  find  they  will  not 
run  the  20th  part  of  the  Liquor  which 
they  yield  there,  neither  is  itfov/ell-tafted. 
And  this  is  confirmed  by  the  experience  of 


CHAP- 


-     the  Ifle  Formofa.         26^ 

CHAP.  XXV, 

Of  the  Things  tvhich  they  commonly 
eat, 

BEfides  Bread  and  Fruit,  of  which  we 
have  fpoken  already,  they  eat  alfo 
Flcfh,  but  not  of  all  forts  of  Beafts,  for 
thQ  Fleih  of  feveral  Beafts,  as  has  been 
formerly  obferv'd,  is  forbidden  :  But  they 
are  permitted  to  eat  of  Swine's  Flclh,  of 
all  forts  of  Fowl,  except  Pigeons  and  Tur- 
tles 5  of  all  forts  of  Venifon,  except  the 
Hart  and  the  Doe,  of  all  the  FiQi  that 
fwims  in  the  Sea  or  the  Rivers  witliout 
any  exception.  They  fome  times  roalt  or 
boil  their  Flefti,  but  rhey  know  not  what 
it  is  to  (lew  any  Meat,  and  therefore  do 
not  nfe  it,  though  it  is  not  forbidden. 
They  commonly  eat  the  FleOi  of  Venifon 
and  of  Fowls  raw :  And,  whicli  may  lecm 
ftrange  herein  EfjgLwd,  they  eat  Serpents 
alfo,  which  they  look  upon  as  very  good 
Meat  and  very  favoury,  bci!ig  broil'd  up- 
on the  Coals:  But  before  they  eat  them, 
rhey  take  care  to  extrad"  all  the  Poifon  out 
of  them,  which  they  do  alter  this  man- 
ner :  They  take  them  when  they  are  alive 

S  4  and 


76^  \     A  Defer iptio?2  of 

and  beat  them  with  Rods  until  they  be 
very  angry  ^  and  when  they  are  in  this 
furious  paffion,  all  the  Venom  that  was  in 
the  Body  afcends  to  the  Head,  which  be- 
ing then  cut  off,  there  remains  no  more 
Poifon  in  the  Body,  which  may  therefore 
be  fafely  eaten.  They  feed  alfo  upon 
Hen-eggs,  Goofe-eggs  and  the  like,  and 
all  forts  of  wholefome  Herbs  and  Roots. 


CHAP.  XXVI. 

Of  the  Animals  in  Formofa,    which 
do  not  bued  here  in  England. 

GEnerally  fpeaking  all  the  Animals 
which  breed  here,  are  to  be  found 
in  Formofa-^  but  there  are  many  others 
there  which  do  not  breed  here,  as  Ele- 
phants, Rhinocerots,  Camels,  Sea-Horfes, 
all  which  are  tame,  and  very  ufeful  for 
the  fervice  of  Man.  But  they  have  other 
wild  Beafts  there  which  are  not  bred  here, 
as  Lyons,  Boars,  Wolves,  Leopards, 
Apes,  Tygers,  Crocodiles 5  and  there 
are  alfo  wild  Bulls,  which  are  more  fierce 
than  any  Lyon  or  Boar,  vvhich  the  Na- 
tives believe  to  be  the  Souls  of  feme  Sinners 

u  n  dergoing 


the  IJle  Fojrmofa.  ^261^ 

undergoing  a  great  Penance ;  But  they 
know  nothing  of  Dragons  or  LatKi-Uni- 
corns,  only  they  have  a  Fifli  that  has 
one  Horn:  And  they  never  faw  any 
Griphons ,  which  they  believe  to  be 
rather  fiftions  of  the  Brain  than  real 
Creatures. 

Befides  the  Animals  abovementioned, 
they  have  alfo  familiar  Serpents,  which 
they  carry  about  their  Body  5  and  Toads 
which  they  keep  in  their  Houfcs  to  at- 
trad  all  the  Venom  that  may  happen  to 
be  there  5  and  Weafels  for  eating  of  Mice, 
and  Tortoifes  for  their  Gardens.  There  is 
alfo  a  kind  of  Animal  much  like  a  Liz- 
zard,  but  not  fo  big,  which  the  Natives 
csiW  Farchiero,  i.e.  the  Perfecutorof  Flies, 
its  Skin  is  fmooth  and  clear  like  Glafs,  and 
appears  in  various  colours  according  to 
the  lituation  of  its  Body :  Tis  wonder- 
ful to  fee  how  eagerly  and  induftrioufly  it 
purfues  the  Flies  wherefoever  it  fees  them, 
upon  a  Table,  or  on  Fle(h,  or  in  Drink, 
and  it  feldom  fails  of  catching  them.  This 
kind  of  Animal  is  to  be  found  only  in 
Japan  and  Awericuj  belides  the  Ille  For- 
mofci. 

Though  the  forefaid  Animals  do  not 
l.)reed  here  in  EvgLvrd ,  yet  they  arc 
too  well  known  here  to  need  any  parti- 
cular defcription. 

CHAP, 


266  A  Description  of 

CHAP.  XXVII. 

Of  the  Language  of  the  Formo(ans. 

THE  Language  of  Ff?r«/f?/rf  is  the  fame 
with  that  of  Japa^/,  but  with  this 
difference  that  the  JapaKnefe  do  not  pro- 
nounce fome  Letters  gutturally  as  the  for- 
mofans  do:  And  they  pronounce  the  Auxi- 
liary Verbs  without  that  elevation  and  de- 
prefiion  of  the  Voice  which  is  ufed  in  For- 
mofa.  Thus  for  inftance,  the  Formofans 
pronounce  the  prefent  Tenfe  without  any 
elevation  or  falling  of  the  Voice,  as 
jfer^  Chato^  ego  amo-^  and  the  preterperfcct 
they  pronounce  by  raifing  the  Voice,  and 
the  future  Tenfe  by  falling  it^  but  the 
preterimperfed,  the  flufquam perfe^um^  and 
paulopoft  futurHm,  they  pronounce  by  ad- 
ding the  auxiliary  Verb :  Thus  tlie  Verb 
Jerh  Chato^  ego  amo ,  in  the  preterimperfett 
Tenfe  is  Jervieje  chato^  Ego  eram  amans^  or 
according  to  the  Letter,  Ego  eram  awo  ^  in 
the  preterperfed  Tenfe  it  is  Jerh  Chato^ 
and  the  Voice  is  railed  in  the  pronunci- 
ation of  the  firft  Syllable,  but  falls  in  pro- 
nouncing the  other  two  5  and  in  the  pluf^ 
mam  perfe&Hfft  the  auxiliary  Verb  vieji  is 

added. 


the  Ijle  Formofa,  i6y 

added,  and  the  fame  elevation  and  faUing 
of  the  Voice  is  obferv'd  as  in  the  preterit. 
The  future  Tenfe  of  'jerh  Chato  is  pronoun- 
ced by  falling  the  Voice  in  the  firft  Syl- 
lable, and  railing  it  in  the  reft  5  and  the 
paido  pofl  fittHrum  is  pronounced  after  the 
fame  manner,  only  adding  the  Verb  Viar^ 
as  Jerh  viar  Chato^  ego  ero  amo.  But  the  jf^- 
pitnnefe  fay,  Jerh  Chato,  Jerh  Chut  aye,  Jeyh 
Chatar,  pronouncing  the  auxiliary  Verb 
always  after  the  fame  m?inner. 

The  JdP(t7t  Language  has  three  Genders  5 
all  forts  of  Animals  are  cither  of  the  Ma f- 
culine  or  Feminine  Gender,  and  all  inani- 
mate Creatures  are  of  the  Neuter :  But  the 
Gender  is  only  known  by  the  Articles,  e.  g* 
pi  hie,  ey  h/Pc,  and  ay  hoc  ^  but  in  the  Plural 
number  all  the  three  Articles  are  alike. 

They  have  no  Cafes,  and  they  ufe  only 
the  fingular  and  plural  Number,  but  not 
the  Dual :  As  for  example,  oi  hanajo.,  hie  ho^ 
mo,  OS  t)Uf?ajos.  hi  homines.  But  (ince  I  do 
nor  intend  to  write  a  Grammar  of  the 
Language  but  only  to  give  fome  Idea  of  it, 
it  may  be  fufficient  to  add  this  general  Ob- 
fervation.  That  it  is  very  eafy,  founds  tau- 
hcally,and  is  very  copious.  If  any  one  fiiall 
ask  from  what  Language  it  is  deriv'd  ?  I 
anfwer,  That  I  know  of  no  other  Lan- 
guage, except  that  of  Japan,  that  has  any 
great  affinity  with  it  3     but  I  find  many 

Words 


i68  A  Defer iptiofi  of 

Words  in  it  which  feem  to  be  deriv'd 
fromfeveral  other  Languages,  only  chang- 
ing either  the  fignification  or  termina- 
tion. 

■..;The  Japanftefe  wrote  formerly  in  a  fort 
of  Charaders  moft  like  thofeof  the  Chine- 
fes  5  but  (ince  they  have  held  correfpon- 
dence  with  the  Formofafjs^  they  have  ge- 
nerally made  ufe  of  tiieir  way  of  writing, 
as  more  eafy  and  more  beautiful  ^  infomuch 
that  there  are  few  now  in  Japan  who  un^ 
derftand  the  Ch'mefe  Charafters. 

But  here  it  is  to  be  noted,  that  the  fame 
Prophet  Pfalmanaazar^  who  delivered  the 
Law  to  the  Formofans,  did  alfo  teach  them 
this  way  of  writing,  as  is  commonly  be- 
lieved. 

They  ufe  only  twenty  Letters  in  their 
Language,  which  are  to  be  read  from  the 
fight  Hand  to  the  left  ^  whofe  Names  and 
Figures  are  as  follows. 


The 


T  rSlatojculp,  I 


T 


-^-^.— 4- 


Vf^.,.  . — I 


T7:. 


<tt 


Tl*-r: 


M 


i  «? 


!  Ofgtrs 


C 


i 


li 


*f 


-4- 


X 


X 


jji«lfc' 


the  Ifle  Formofa.  26^ 

They  have  many  particular  Rules,  as 
to  the  ufe  of  thefe  Letters,  which  it  would 
be  endlefs  as  well  as  ufelefs  here  to  fet 
down,  and  therefore  I  (hall  only  add 
the  names  of  fome  things  that  are  raoft 
common,  and  fubjoin  to  them  the  Lord's 
Prayer,  the  Creed,  and  ten  Command- 
ments in  that  Language,  to  give  the  Reader 
fome  Idea  of  it. 

The  Emperor  is  call'd  in  that  Language, 
Bagbathaan  Cheverad,  i.  e.  the  moft  high 
Monarch  ^  the  King,  Bagalo,  or  Angon  5 
the  Vice-Roy,  BagiiUndro^  or  Bagale//der  ^ 
the  Nobles,  Tanos-^  the  Govcrnours  of  Ci- 
ties or  liles,  OS  Tanos  Soulletof  5  the  Citi- 
zens, Poul'wos  -J  tlic  Countrymen,  Barhavp , 
the  Soldiers,  Plejfios -^  a  Man,  Ba?jajo -^  a 
Woman,  Baj.we -^  aSon,  jB^?^^  a  Daughter, 
Boti '^  a  Father,  Pormo-^  a  Mother,  For- 
vihf :,  a  Brother,  Gcovrco  -^  a  Sifter.  Javraijn  ^ 
Kinfmcn,  Arvattros-^  an  Klc,  J^;/;?^  a  City, 
TJllo-^  a  Village,  Cajjeo-^  the  Heaven,  Orh^ 
Kto  ^  the  Earth,  Budi-^  the  Sea,  Anfo  ^ 
Water,  OniUo. 

The  realon  why  the  JjpiW  Language 
differs  from  that  of  the  Cbinefe  and  Fin-- 
mofans^  is  this,  becaufe  the  Jap.wr/efe  be- 
ing baniQi'd  from  Chhja,  fctled  in  the  Kles 
oi  jdpiW 'j  upon  which  account  they  {^o 
much  hate  the  Cbh7efc,  thnt  they  have 
t  hang'd  all  tbijigs  they  had   in  common 

with 


fijO  A  Defcription  of 

with  them,  as  to  their  Language,  Religi- 
on, &c.  So  that  there  is  no  affinity  be- 
tween the  Japa^  and  Chinefe  Language. 
But  the  Japannefe  being  the  firft  Inhabi- 
tants of  Forwofd^  brought  their  Language 
along  with  them  into  that  Ifland,  which 
is  now  much  more  perfed:  than  it  was  at 
their  firft  coming.  Yet  the  Formofans  pre- 
ferve  dill  the  purity  of  their  Language 
without  any  confiderable  alteration,  where- 
as the  JapuK?tefe  are  continually  changing 
and  improving  it  every  Day. 

But  that  the  Reader  may  have  fome 
Idea  of  the  Formofan  Language,  I  have 
here  fubjoin  d  the  Lord's  Prayer,  the  Apo- 
ftles  Creed,  and  the  ten  Commandments 
in  that  Language,  printed  in  Roman  Cha- 
raders. 


r/. 


ye 


the  J/Ze  Formofa.  271 

The  Lord's  Prayer. 
Koriakia  Vomera. 

/^  ZJ  R  Father  who  in  Heaven  art,  Hal- 
^  Amy  Pernio  dan  chin  Ornio  viey,Gnay- 

lowed  he  thy  Name^  Come  thy  King- 
jorhe  fai      Lory,  Eyfodere  fai     Ba- 

do/n.  Be  done  thy  Will  as  in  Heaven^ 
galin,  Jorhe  fai  domionapochin  Ornio, 
alfo   in    Earth  fo^     Our    bread  dai- 

kay  chin  Badi  eyen,  Amy  khatfada  nadak- 
Iji       give   us  to  day,    and  forgive  ns 

chion  royeant  nadayi,  kay  Radonaye  ant 
our  trcfpaffes^as  ire  forgive  our  trefpaf- 
amy  Sochin,  apo  ant  radonem  amy  Sochia- 
/erj,  do  lead  us  not  into  temptation^  but 
khin,  bagne  ant  kau  chin  malaboski,  ali 
deliver  us  front  Evil,  for  thine  is  the 
abinaye  ant  tucn  Broskacy,  kens  fai  vie 
Kingdom,  and  Glory,  and  Omnipotence  to 
Bngalin,  kay  Fary,  kay  Barhaniaanchi- 
all  ages.  Amen. 

nania  fendabev.  Amien. 


v. 


^JC 


2  72  A  Defcription  of 

The  Apoflles  Creed, 

/Believe    in  God  the  almghty  Father, 
Jerh  noskionchin  Pagot  Barhanian  Pornio 
Creator  of  Heaven  and  of  Earth  : 
Chorbe  tuen  Ornio  kay  tuen  Badi  : 

And  in  Refits  Chriji    his      beloved      Son 

Ray  chin  J.  Chrifto  ande  ebdoulamin  bot 

our     Lord,    who     conceived       was        of 

amy  Koriam,  dan       vienen       jorh  tuen 

the   Holy  Ghofi,      horn     of     Mary       the 

gnay  Piches,  ziesken  tuen  Maria 
T'trgin,  fnffered  under  Pontiffs  Pilate ,  was 
boty,  lakchen  bard  Pontio  Pilato,  jorh 
crucified,  dead  and  buried,  defcended 
carokhen,  bosken,  kay  badakhen,  mal-fion 
to  the  infrnal  places,  on  the  third  day 
chinn  xana      Khie,         charby  nade 

rofe  from  the  dead,  afcended  into  Hea- 
jandafien  tuen  bosken,  Kan-ficn  chinn  Or- 
ven,  fitteth  at  the  right  hand  of  God 
nio,  xaken  chin  teftar-olab  tuen  Pagot 
his  Father  almighty,  who  will  come  to 
ande  Pornio  barhaniaa,  dan  foder 

judge     quicks    aiid    dead. 
banaar  tonien  kay  bosken. 

/       believe        i?t    the  Holy  Ghojl, 
Jerh  noskion  chin      Gnay    Piches, 

the 


the  Ijle  Formofa.         273 

the  Holy    CathoHck  Church, 

Gnay  Ardanay  Chflae, 
the  Com f?/ union  of  Saint f, 

Ardaan   tuenGnayji, 
the  R.emijJion        of    Sins, 

Radonayun  tuen  Sochin. 
the  Refurre&ion  of  the  Flejh, 

Jandafiond  tuen     Krikin 
the  Life     Eternal,  Amen, 

Ledum  Chalminajey.  Amien. 

The  Ten  Commandments. 

TjEdr  0  Ifrael,  I  am  the  Lord  thy 
•^  Giftaye  Olfrael,  Jerh  vieoi  Korian  fai 
God  who  brought  thee  out  of  the  Land  of 
Pagot  dan  bayneye  fen  tuen  badi  tuen 
Egypt,  and  out  of  the  houfe  of  bondage, 
Egypto,  kay  tuen  Kaa  tuen  llapat, 
1.   Not  have  another  God  before  me, 

Kau  zexe  apin  Pagot  oyto  Jenrh. 
IT.  Not  make     to  thee  a  graven  Image, 
Kau  Gnadey  fen        Tandatou 
not  an  Image  like  to  thofe  things  which   in 
kau  adiato  bfekoy   oios  day  chin 

Heaven  are,  or     in     Earth,  or  under   the 
Ornio  vicn,  ey   chin  Badi,    ey  mal 
Earthy  not  jvorfiip,     not     ferve  it,  for 

Badi,  kau  ey  vomere  kau  conraye  oion,  kens 
/  am  thy  Lord  God  jealous^  and  I 
Jerh  vie  fay  Korian  Pagot  fpadou,  kay  Jerh 

T  viftt 


274  -^  Defer ipt ion  of 

TJiJft  the  (ins  of  the  Father  Jtpon  the 
lournou  os  fochin  tuen  Pornio  janda  los 
SonSy  until  the  third  and  fourth  gemra,- 
botos  pei  chin  charby  kai  kiorbi  Grebia- 
t'ton  of  thofe  who  /»&  hate ,  atid  mer- 
chim  dos  oios  dos  genr  videgan,  kai  teltul- 
cy  I  do  to  thoufand  generations  of 
da  Jerh  gnadou  chin  janateGrebiachitn  dos 
them  who  me       leve^     and     my  pre- 

oios  dos  genr  chataan   kai  mios  beloftos- 
cepts  kf^ep, 
nautuolaan. 

III.  Not    take  the  name  of       God     thy 
Kau  chexner  ai  lory  tuen  Pa  got  fai 

Lord  in  vain,  for  •  the  Lord  will  not  hold 
Korian  bejray,  kens  oi  Korian  kau  avitere 
innocent  him  who  his  name  JJyall  take 
azaton  oion  dan  ande  Lory  chexneer 
in  vain. 
bejray. 

IV.  Remember  that  thou  func^ify  the  Sab- 
Vehnen      ido  fen  mandaarai  Che- 

hath  5    fx    days    labour  and  do      all  thy 
naber,  dekienados  farbeykaiynadea?jia(ai 
vpork  5      but  the  feventh     is  the  day        of 
Farbout,  ai  ai  meniobi   vie  ai  nade  tuen 
Sabbath     of  thy  Lord,  fjot  labour  in 

Chenaber  tuen  fai  Korian  kau  farbey  chin 
that  day,  thou  not  thy  fon,  not  thy  daughter^ 
ai  nade    fen  kau  fai  bot,  kau  fai       boti, 

not 


the  I  fie  Formofa.  275 

ftot  thy  man-fervunt,  not  thy  maid-fervant^  not 
kau  fai  fger-bot,  kau  fai  fger-boti,  kau 
the  fir  anger  who  before  thy  gates  is  ,  for 
oi  janfiero  dan  fplan  fai  brachos  viey,  kens 
the  Lord  created  Heaven^  Eearth,  Sea. 
oi  Korian  chorheye  Ornio,  Badi,  Anfo, 
and  all  things  which  in  them  are  in  fix 
kai  ania  dai  chin  oios  vien  chin  dekie 

days^  and  on  the  feventh  rcfied,  therefore 
nados,  kai  ai  meniobe  ftedello,  kenzoy 
he  yiefied  the  feventh  day  and  hallow- 
oi  skneaye  ai  meniobe  nado  kay  gnay- 
ed  if. 

frataye  oion. 

V.  Honour       Father  and  Mother  thine 
Eyvomere  Pernio  kai  Porniin  foios, 

that  may  he  prolong  d  thy    days      in      land^ 
ido  areo  jorhen  os  foios  nados  chin  badi 
whicl)  the  Lord    thy  God  fioall  give  thee, 
dnay  oi  Korian  fai  Pagot        toye  fen. 

VI.  Not     Murder. 
Kau  anakhounie. 

VII.  Not  Fornicate. 
Kau  verfierie. 

VIII.  Not   fieal. 
Kau  lokieyr. 

IX.  Not   fay  a  falfe  teflimony  againfi  thy 
Kau  demech  del  modiou  nadaan  fai 

Brother. 
Geovreo. 

T  2  X. 


27^         A  Defaiption  of 

X.  Not  covet  the  honfe  of  thy  Bro- 
Kau  voliamene  ai  kaa  tuen  fai  Geo- 
ther,  vot  covet  the  wife  of  thy  Bro- 
vreo,  kau  voliamene  ey  bajane  tuen  fai  Geo- 
ther^  not  covet  his  man-fervant  or  his 
vreo,  kau  voliamene  ande  fger-bot,  ey  ande 
maid-fervant^  or  his  oxe,  or  his  afs, 
fger-boti,  ey  ande  macho,  ey  ande  fignou, 
or  whatfoever  to  him  belongs. 
ey  ichnay    oyon     tavede. 


CHAP.  XXVIII. 

Of  the  Shippifjg  of  the  Formofans. 

BEfides  the  Ships  they  have  for  making 
long  Voyages  into  remote  Parts,  they 
have  other  Veliels  which  they  call  Balco- 
nos  and  Floating  Villages ,  or  Arcacajfeos^ 
which  belong  only  to  Noblemen,  and  are 
made  ufe  of  by  them  to  travel,  or  take 
their  pleafure  upon  the  River.  The  Em- 
peror, the  King,  Vice-Roy,  and  the  Noble- 
men, have  every  one  a  Balcon  for  himfelf, 
and  a  Floating  Village  for  their  Guards: 
Which  Veflels  will  be  beft  explain'd  by  the 
following  Figures. 

You 


Tan-  P.p'b. 


V-  ^z- 


TAd  Kin^s  JPlB^gTL 


.^    Thatvy     yUlaqe^ 


T.yj  2,  To. 


^£  {ren£eTimns  3dlccTL 


^4  Liikr 


the  Ijle  Formofa .         277 

You  muft  note.  That  there  is  no  diffe- 
rence between  the  Balcon  of  the  Emneror, 
a  King,  and  a  Vice- Roy,  but  that  one  is 
a  little  more  magnificent  than  the  other  : 
The  Arcacajfeos  or  Floatwg  Villages^  in 
which  are  the  Guards  of  him  to  whom  the 
Baloon  belongs,  are  all  alike  5  only  the  o- 
thers  are  not  fo  long,  nor  fo  broad  and 
fplendid  as  that  of  the  King. 

They  have  no  Coaches  to  travel  in  by 
Land,  but  they  have  another  kind  of  Car- 
riage which  is  much  more  convenient, 
for  they  are  carried  by  two  Elephants  or 
Camels,  or  Horfes,  in  a  thing  like  a  Lit- 
ter, call'd  by  the  Natives  iVrnw^/;//^/,  in* 
to  which  tliirty  or  forty  Men  may  enter  ^ 
the  Figure  whereof  is  to  be  feen  in  the  fol- 
lowing Cut. 

All  thefe  Litters,  whether  they  belong 
to  Noblemen,  or  inferiour  People ,  are 
made  after  the  fame  manner,  faving  that 
Tome  of  them  are  more  ftately  than 
others, 


T  3  CHAP, 


QjS  A  Defer iption  of 

CHAP.    XXIX, 

Of  the  Money  of  the  Formofans. 

THE  Japanticfe  have  three  forts  of 
Money,  whereof  fonie  is  made  of 
Gold,  and  the  other  two  forts  are  of  Sil- 
ver and  Brafs.  All  thefe  kinds  of  Money 
are  current  in  the  Ifle  Fort^ofa-^  and  bcfides 
them  they  have  fome  of  Iron  and  Steel. 

The  higheft  piece  of  Gold  that's  Coin  d  at 
Jdpan  is  call'd  Rochmoo^  and  is  in  value  nine 
Copans  and  a  half  A  Copan  is  a  piece  of 
coin'd  Gold  worth  feven  Talos,  and  a  Tab 
is  a  piece  of  Silver  coin  worth  58  Stivers, 
according  to  the  'Dutch  way  of  reckoning, 
and  very  near  worth  an  Englijfj  Crown  ^ 
But  the  Brafs  Money  is  of  little  value,  as 
the  Cax£,  which  are  only  worth  about  two 
Pence  of  Engliflj  Monty^  and  yet  there 
are  half  Caxs  and  quarter  Cax£'^  but  this 
laft  kind  of  Money  is  only  us'd  in  Japan 
and  not  in  For^ofa. 

But  in  the  Ille  Formofa  a  Rochmoo  is  va- 
lued only  at  eight  Copans,  and  each  Copatf^ 
at  fix  Tjilos^  and  a  Tdlo  at  forty  eight  Sti- 
vers-^  hot  that  thefe  feveral  pieces  of  Mo- 
fiey  weigh  lefs  in  Formofa^  for  they  are 
pf  the  fame  weight,  but  becaufe  Gold  and 

'  ''"  Silvcf 


4 '    /- — ————— 

iia  xb. 

Thi  jcvdvd  fyuvej  of  Jiomy 


Tajik 


Tailb 


the  IjJe  Formofa.         279 

Silver  is  more  plentiful  there  than  in  Jo' 
pan :  And  belides  them  the  Formofiws  have 
a  piece  of  Steel  Money,  which  they  call 
CoUn^  and  is  of  the  fame  value  with  a 
Tdo^  though  it  is  not  fo  big.  They  have 
alfo  Money  made  of  Iron,  which  they  call 
Kidon^  a  half  Rjaon  and  a  quarter  Riaoft, 
Now  a  Riaon  is  worth  fifteen  Dntch  Sfi^ 
vers.  They  have  a  little  piece  of  Brafs 
Money  which  they  call  CapcLm,  worth  a- 
bout  feven  Farthings.  The  Figures  of  all 
which  may  leen  in  the  following  Table. 

A  Rochwoo  which  weighs  eight  pound 
and  half  of  Gold,  is  of  this  (hape.  A  is 
the  upper  part  of  it,  vv^hereon  is  the  Head 
of  the  Emperor  ^  on  the  lower  part  of  it 
are  his  Arms.  But  on  the  other  fide  are 
the  Arms  of  the  King,  who  reigns  in  that 
Province  where  the  Money  is  coin'd. 
There  are  alfo  half  Rocbmoos  of  the  fame 
fhape,  and  of  half  the  weight. 

A  Copan  is  a  piece  of  Gold  which  weighs 
one  pound.  In  the  upper  part  on  one  fide 
it  has  the  Head  of  the  Emperor,  and  in 
the  lower  part  the  Head  of  the  King :  But 
on  the  other  fide  it  has  their  Arms.  There 
are  alfo  half  CopMs  ^  and  both  thefe  forts 
of  Money  have  a  hole  in  the  middle. 

A  Talo  is  a  piece  of  Silver  Coin  which 
weighs  four  Ounces,  and  on  one  fide  it 
has  a  Sword  5  and  on  the  other  are  the  an^ 

T  4  tient 


aSp  A  Defcriftion  of 

cient  Characters  of  the  Japannefe,  denoting 
its  value. 

Of  the  Cax£,  fome  are  round,  others 
four  fquar'dand  triangular  5  but  thefe  are 
coined  only  in  Japan. 

The  Steel  Money  which  is  peculiar  to 
the  Ifle  Formofa,  weighs  one  ounce  and 
three  quarters  of  an  ounce.  It  is  four 
fquar'd»  and  is  call'd  CoUm  :  On  the  one 
fide  it  has  the  Arms  of  Religion,  with  this 
Infcription  in  Formofan  Letters,  Honour  to 
God :  And  on  the  other  lide  are  the  Arms 
of  the  King. 

A  Riaon  is  a  piece  of  Iron  Money,  al- 
moft  of  the  fame  bignefs  as  a  Kolan,  and 
is  worth  (ifteen  Dutch  Stivers.  It  has  the 
fame  Infcription  with  a  Kolan^  h\M  its  Fi- 
gure is  almoft  round. 

The  Kapchau  is  a  piece  of  Brafs  Money 

almoft  of  the  fame  value  with  a  Japan  Ca- 

fiens  or  Caxd  ^  its  Figure  is  almoft  round, 

but  it  has  no  Infcription.     There  are  alfo 

half  Kapchaus  and  quarter  Kapcfjafa. 


CHAP. 


the  IJle  Formofa.  aSi 

CHAP.  XXX. 

Of  the  Arms  of  the  Japanners  aitd 
Formofans. 


Every  one  I  think  knows  that  the  Ja^ 
pannefe  life  no  fuch  Arms  as  are  com-^ 
monly  us'd  here  in  Europe  :  But  after  the 
Jefuits  and  Dutch  came  there,  they  gave 
them  fome  Guns  and  Muskets,  which  are 
not  fo  many  as  to  be  ferviceable  to  them 
in  making  War  againfl:  their  Enemies,  but 
are  laid  up  and  kept  as  Curiofities  to  be 
(hewn.  The  warlike  Inftruments  which 
they  make  ufe  of,  are  as  follows. 

Firft,  the  Battering-Ram  ^  which  is  an 
Engine  they  make  ufe  of  for  deftroying  the 
Walls  of  a  City.  Fachos  which  are  made  of 
a  certain  tough  Wood,  to  which  are  faftned 
many  (harp  plates  of  Steel,  and  are  cover'd 
all  over  with  Pitch,  Rolin,  and  fuch-like 
combuftible  ingredients :  And  when  it  is 
kindled ,  it  is  thrown  out  of  an  Engin 
with  fo  much  force,  that  the  (harp  plates 
of  Steel  will  cut  three  Men  through  the 
middle,  (landing  diredly  behind  one  ano- 
ther. Next,  they  ufe  in  fighting  long  and 
(hort  Spears,  Bows  and  Arrows,  and  Cy- 
fniters.  This 


282  A  Defcription  of 

This  muft  be  confelTed  by  all  that  know 
them,  that  they  are  wonderfully  skilful  in 
all  the  ways  of  exercifing  their  Arms,  efpe- 
cially  in  (hooting  an  Arrow,  which  they 
will  dired'as  exadly  to  the  Mark  intended, 
as  any  Europsaft  can  a  Bullet-fliot  out  of  a 
^usket. 

They  msikQSriPords  and  Daggers  fo  vvon- 
derfully  fine,  that  they  are  highly  efteem- 
ed  in  all  the  Eaftern  Countries.     Metals 
are  there  fo  plentiful,  and  they  are  fo  skil- 
ful in  melting  and  mixing,   purging  and 
tempering  them,  that  in  thefe  arts  of  pre- 
paring Metal,  they  far  excel  the  Ettropeans, 
Iron  is  the  Metal  of  which  the  Japannefe 
make  their  Swords  and  Daggers,  of  which 
they  have  one  Mine  ^    and  their  Swords 
are  fo  curioufly  and  exadly  temper'd,  that 
one  of  them  is  more  precious  than  a  Sword 
macje  of  the  pureft  Gold  5  for  fome  of 
thenl  are  found  to  have  fo  good  an  edge, 
that  they  will  cut  the  biggeft  Tree  in  two 
with  one  blow,  or  divide  a  piece  of  Iron 
in  two  without  blunting  their  edge.  Their 
Daggers  are  made  of  fuch  a  mixture  of 
Metals,  that  if  any  one  be  but  flightly 
wounded  with  them,  unlefs  he  cut  off  the 
wounded  Flelh  in  the  fame  indant,    the 
wound  becomes  incurable.     Of  the  fame 
Materials  they  make  the  heads  of  their 
Lances,  Arrows  and  Spears ,  fo  that  their 

wounds 


the  Ifle  Formofa.  283 

wounds  are  always  mortal,  unlefs  the 
fprcading  of  the  Poyfon  beprefently  flop- 
ped 5  which  pradice  feeih^  to  be  unjuftly 
condemn'd  by  the  Enropeans ,  fince.  they 
themfelves  make  u(e  of  more  deadly  WeA 
pons  than  are  ufual  there:  Neither  is  it 
any  great  matter  when  we  intend  to  de- 
ftroy  an  Enemy,  after  what  manner  we 
kill  him;  Nay,  in  this  refped  the  moft 
deadly  Weapons  feem  the  beft,  becaufe  the 
more  they  kill,  the  fooner  War  is  ended, 
which  is  the  beft  for  all  parties. 

However,  all  over  the  Eaft  the  Soldier^ 
formerly  made  ufe  of  thefe  Jitpan  Weapons : 
But  now  the  Emperor  has  prohibited  to  ex- 
port them  under  the  pain  of  Death,  fo 
that  none  dare  bring  them  into  Formofa  j 
yet  the  King  who  is  fent  thither  has  a 
Magazine  full  of  thefe  Arms,  which  are 
laid  up  for  a  time  of  War 3  and  fo  they 
are  far  from  being  very  rare  and  precious 
there;  Nay,  notwithilanding  the  prohi- 
bition, there  are  fome  who  venture  to  exr 
port  them  clandeftinely  5  for  I  remember  I 
law  many  of  them  in  Goa,  which  are  there 
publickly  exposed  to  Sale.  They  ufe  alfo 
Slings,  wherewith  they  throw  Stones  ^  yef 
this  they  do  but  very  feldora. 


CHAR 


284         A  Defcription  of 

;,         CHAP-  XXXI. 

PfjheMuJlcal  Inflruments  of  the  Ja- 
■r  r      pannefe  and  Formofans. 

All    3V7 

If  muft  be  acknowledg'd  that  the  Art  of 
Mufick  was  not  known  for  many  Years 
ih  any  of  the  Eaftern  Countries,  neither 
had  they  any  certain  method  of  finging 
and  playing  upon  Inftruments  of  Mufick, 
though  they  had  then  fuch  as  refembled 
the  Drum  and  the  Tabor^  the  Trumpef  and 
Flagdlet,  the  Lute  and  Harp :  But  fince  the 
time  that  the  Europeans  came  thither,  they 
have  learn  d  the  way  of  making  and  ufing 
thefe  Inftruments,  which  are  now  made 
almoft  after  the  fame  falhion  as  they  are 
here  in  England:   For  when  they  heard 
the  Jefuits  play  upon  the  Organs  in  their 
Churches,  and  fing  Mufically  after  the 
manner  of  the  Romijh  Church,  they  were 
mightily  taken  with  it,  and  intiam'd  with 
a  defire  of  learning  the  Art  of  Mufick , 
which  now  by  their  induftry  and  ingenui- 
ty they  have  attained,  tho'  not  in  perfefti- 
on,  yet  to  fuch  a  degree  as  wonderfully 
pleafes  themfelves^    and  therefore  they 
commonly  ufe  both  vocal  and  inftrumen- 
t^l  Mufick  at  their  Marriages,  Funerals, 

Sports 


the  Ifle  Formofa.         ^85 

Sports  and  Recreations  5  and  at  their  of- 
fering Sacrifices,  chiefly  when  they  Sacri- 
fice Infants. 

Thus  it  is  in  Japa»  ^  but  in  the  Ifland 
Formofa^  the  Natives  ftill  obferve  their 
ancient  method  of  finging  and  playing  up- 
on Mufical  Inftruments,  if  their  way  of  fing- 
ing may  be  call'd  a  method  5  for  except  fome 
few  particular  Prayers,  which  are  fung  by 
the  Priefts  only,  the  People  fing  all  other 
things,  every  one  after  a  different  man- 
ner, according  to  his  fancy  5  which  they 
do  not  look  upon  as  ridiculous,  becaufe 
they  know  no  better  5  but  on  the  contrary 
the  different  voices  and  tones,  which  every 
one  ufes  at  pleafure,  ftems  to  them  to  make 
a  pleafant  harmony.  After  the  fame  irregu- 
lar manner  they  play  upon  the  Inftru- 
ments of  Mufick,  which  are  us'd  in 
Temples,  fuch  as  the  Drum,  the  Ta- 
bor, &c. 

In  which  A  is  the  Hand  that  ftrikes  5  B 
the  Finger  vvhidi  makes  the  found  5  £  £ 
the  Skin  or  Parchment  which  is  ftruck^ 
DD  the  Plates  of  Gold  or  Silver,  or  fome 
other  Metal,  which  make  a  tinkling  like  a 
Cynthal.  They  ufe  alfo  the  Harpfichord 
and  L«/e,  Trumpet s^ndFlagellets-^  but  the 
Harp  they  do  not  ufe  in  their  Temples. 
They  have  alfo  Keulc-Drums ,  which 
make  a  harfh  and  warlike  found  when  they 


go 


2 8^  A  Defcription  of 

go  to  Battle  5  but  they  are  fo  big  that  they 
muft  be  carried  by  an  Elephant.  Other 
Inftruments  of  Mufick  they  have  not. 


X:^di  I. ■•■;-!  !')    I'nil 


X/ii. 


CHAP.    XXXII. 


Of  the  way  of  Educating  their  Children, 

I  Have  already  faid,  that  every  Wife  takes 
care  of  her  own  Children,  but  if  fhe 
be  the  Wife  of  a  Nobleman,  (he  has  Ser- 
vant-Maids to  look  after  them.  They  be- 
gin to  teach  a  Child  to  read  at  three  Years 
of  age,  and  fome  of  them  will  both  read 
and  write  very  well  when  they  come  to 
be  five  Years  old  5  and  from  five  to 
eight  they  inftrud  them  in  the  Principles 
of  Religion  and  Morality,  and  teach  them 
how  to  behave  themfelves  in  company : 
After  eight  they  fend  them  to  the  Schools 
or  Academies,  which  they  do  not  before 
that  time,  becaufe  they  think  their  Un- 
derftanding  is  not  ripe  enough  to  appre- 
hend fuch  things  as  are  taught  there,  tho* 
many  of  them  go  to  Schools  before  they 
are  feven  Years  of  age.  The  Mothers  take 
a  great  deal  of  care  in  their  Education, 
and  their  Fathers  often  examine  them  what 

progrefs 


the  Ifle  Formofa.  287 

progrefs  they  have  made  in  their  Learning: 
But  their  Parents  never  beat  them,  which 
they  think  improper,  even  when  it  may 
feem  neceffary  to  reform  their  manners,  and 
deter  them  from  the  Vices  to  which  they 
are  addifted,  (  much  lefs  do  they  ufe  fuch 
imprecations  upOn  them  as  fome  Europeans 
do  upon  their  Children,)  but  they  inftrud 
them  the  more  carefully  in  their  Duty, 
admonifti  them  of  their  Faults,  and  by  the 
mod  winning  Perfuafives  exhort  them  to' 
amend  5  for  they  hope  that  as  their  Rea- 
fon  encrea(es  with  their  Years,  they  will 
of  themfelves  abandon  their  Vices.  And 
indeed  this  gentle  method  of  Admonition 
and  Exhortation  does  commonly  prove  fo 
efFcdtial ,  that  young  Men  of  fix  or  nine 
Years  of  age  will  behave  themfelves  with 
as  much  civility  and  modefty  in  their 
Difcourfes  and  Geftures  as  an  old  Man 
can  do,  which  deferves  no  finall  admira^- 
tion. 

They  have  a  very  (liarp  natural  Wit, 
which  readily  learns  the  Languages  and  li- 
beral Arts :  And  if  any  one  think  that  I 
boaft  too  much  of  my  Countrymen,  they 
may  read  the  Account  that  is  given  of 
them  in  the  Relations  of  feveral  Au- 
thors. 

When  they  are  arriv'd  at  the  fifth  or 
fixth  Year  of  age,  then  their  Parents  fend 

them 


388  A  Defcription  of 

them  to  the  School,  and  after  that  tho' 
they  be  negligent  in  their  Studies,  they 
never  force  them  by  threats  to  do  any 
thing  to  mind  their  Book,  but  encourage 
them  by  good  Words  and  fair  Promifes, 
and  by  propofing  to  them  the  Examples  of 
others,  either  real  or  feign'd,  who  by  im- 
provement in  their  Studies  have  arriv'd  at 
great  Honours  and  Dignities^  and  bythefe 
and  fuch-like  means  they  prevail  more 
over  the  Youth,  than  they  could  by  blows 
and  menaces  5  for  to  fpeak  the  Truth,  it 
muft  be  confefs'd,  that  the  Natives  of  jf^- 
pan  and  Formofa,  are  naturally  fo  ftubborn 
and  furly,  that  they  cannot  endure  blows  3 
and  hence  it  often  happens,  that  Servants 
when  they  are  undefervedly  and  unmer- 
cifully beaten,  will  in  revenge  kill  their 
Mafters. 

The  Infants  of  Noblemen  are  carefully 
tended,  and  very  carefully  brought  up  by 
their  Mothers  and  Nurfes,  who  conftantly 
attend  them  to  fee  that  they  want  for  no- 
thing, and  cover  them  with  Silk  or  Cotton 
to  keep  tnem  warm  5  but  never  wrap 
them  in  fwadling  Cloths  as  they  Euro- 
pans  do:  But  their  Country  People  are 
carelefs  in  cloathing  their  Children,  and 
keeping  them  warm  while  they  are  In- 
fants 5  and  when  they  come  to  be  two 
Years  old,  they  fuffer  them  to  run  na- 
ked 


the  IJle  Formofa.  a 8^ 

ked  over  the  Mountains,   Meadows  and 
Woods. 


CHAP.  XXXIII. 

Of  the  Liberal  and  Mechanial  Arts 
in  Japan. 

Though  the  Japanmfc  are  inferiour  to 
the  Europeafis  in  the  Knowledge  of 
the  liberal  Arts ,  yet  this  mud  be  faid  for 
them,  that  as  to  all  Arts  whether  Liberal 
or  Mechanical,  they  excel  all  the  other  Ea- 
ftern  People.  And  though  the  Jefuits  do 
mightily  extol  the C7'/;/c/e  above  all  the  other 
Or'ientalifts  for  their  Ingenuity,  yet  I  think 
they  are  much  inferiour  to  the  Japanrnfi 
in  fagacity  and  (liarpneis  of  Wit ;  for  many 
of  them,  chiefly  the  Bonzii,  fpend  their 
whole  Life  in  ftudying^  but  their  Wit  for 
the  moft  part  confifts  in  Riddles,  Paradoxes 
and  dark-fayings.  They  write  many  Books 
of  Theology,  which  are  chiefly  defignd 
for  the  explication  of  their  Articles  of  Re- 
ligion, and  the  defence  of  their  Idolatrous 
Worfliip:  And  in  all  their  Meditations 
they  chiefly  apply  themfclves  to  the  ftudy 
of  Philofophy,  which  with  them  is  no- 
li thing 


Q.po  A  Defer iptioft  of 

thing  elfe,  but  a  collection  of  the  Opinions 
of  all  the  ancient  Philofophers  they  know, 
which  favour  their  own  Superftition. 

Altho'  the  Bonzti  are  bound  to  minifter 
in  holy  Things,  and  by  their  office  are  pe- 
culiarly fct  apart  for  that  fervice,  yet  they 
do  not  only  ftudy  Philofophy  and  Theo- 
logy, but  Mathcmaticks,  Medicine  and 
Law^  fo  that  their  Academies  feem  to 
refemble  Univerfities  here  in  teaching 
all  the  liberal  Sciences.  They  teach  alfo 
the  Oref  A  Tongue  in  thelile  Formofii,  and 
every  one  may  learn  it  in  their  Academies, 
who  has  Money  enough  to  pay  the  Priefts^ 
but  the  '^jdpan  Bo^^zii  teach  it  only  among 
themfelves,  but  not  to  the  Laity. 

Thefe  Colleges  in  which  the  Youth  arc 
taught,  are  endow'd  with  great  Revenues  5 
for  all  Princes,  Noblemen  and  Gentlemen, 
fend  their  Sons  thither,  and  give  great 
Gifts  to  them* 

As  to  the  Law,  they  haveno Rules,  but 
fuch  ns  aredifcQver'd  by  natural  Light,  or 
the  didates  of  Reafon,  or  are  founded  up- 
on the  Authority  of  their  Superiours, 
whofe  Will  is  a  Law  to  their  Subjects : 
Thus  t!)e  Anfwer  of  the  Prince  decides 
any  Controverfe,  and  puts  an  end  to  the 
Suit  of  the  contending  Parties.  But,  as 
we. have  before  obferv'd,  Meria^d'af^^o 
made  new  Laws  to  rellrain  the  Kings  and 

Princes- 


the  Ijle  Formofa.  25)  i 

Princes  from  enilaving  their  Subjefts  fo 
much  as  they  were  wont  to  do. 

The  Phyficians  aud  Chyrurgeons  in  For- 
mofd  are  very  ignorant  and  unskilful,  tho' 
they  are  very  much  honoured  by  all  forts 
of  People*  They  know  nothing  of  the 
art  of  Mufick,  as  has  been  before  obferv'd ; 
But  as  to  the  other  liberal  Arts,  all  the 
Sons  of  Citizens  and  Gentlemen  ftudy  them 
in  their  Academies,  provided  their  Fa- 
thers have  fuScient  means  to  maintain 
them  there.  They  are  excellent  at  making 
Verfes,  but  chiefly  the  Bo^^zii  in  the  Ifle 
Formofa,  who  do  not  only  compofe  Prayers, 
but  alfo  Sermons  in  Verfe.  They  mighti- 
ly affed  Brevity  in  all  their  Writings,  and 
labour  only  to  exprefs  in  a  few  Words  the 
fubftance  of  any  matter  of  fad,  without 
taking  notice  of  many  Circumftances  which 
fet  off  the  Hiftory  :  And  therefore  when 
they  vvTite  Libels  to  any  Prince,  they  con- 
trive them  wonderful  (hort,  yet  fo  that 
nothing  which  is  pertinent  to  the  matter  or 
fubftance  of  the  Libel  is  omitted.  Some  of 
them  are  great  lovers  of  Eloquence,  but 
chiefly  the  Bonzii  ^  and  praftife  it  very 
much  in  their  Sermons,  the  better  to  move 
the  Affcdions  of  their  Hearers,  and  per- 
fuade  them  to  do  v/hat  they  have  a 
mind  to, 

U  2  The 


7p2  A  Description  of 

The  Japanrtefe  did  formerly  write  from 
the  top  down  the  bottom  :  Whith  way  of 
writing  they  learn'd  from  the  fliape  of  a 
Man,  whofe  Head  is  thehighefl:  part,  and 
the  Feet  the  loweft.  But  after  that  Mcri- 
andanoo  had  once  obtain'd  the  lOe  For- 
mofa,  and  annex'd  it  to  the  Empire  of  jf^- 
pan^  the  Japannefe  feeing  the  way  of  wri- 
ting that  was  us'd  by  the  Formofans  to  be 
much  better  and  more  eafy,  have  ever 
fince  continued  to  write  after  that  man- 
ner :  And  this  they  do  fo  generally,  that 
none  but  the  Bonzii  underftand  the  an- 
cient way  of  writings  for  the  reft  are  al- 
together ignorant  of  it. 

Hitherto  I  have  treated  of  their  liberal 
Arts,  I  (hall  only  add  a  few  Words  of  their 
mechanical  Arts.  The  Formofans  have- 
Painters  who  draw  fine  Pictures  with  great 
Art  and  Skilly  and  their  Engravers  are 
very  famous  for  working  both  in  Wood 
and  Stone.  They  have  alfo  Potters,  who 
are  very  curious  in  making  Diflies,  which 
they  call  Porcellane^  and  the  EngUJIj  Chirja- 
Ware  5  and  'tis  very  well  known,  that  in 
this  Art  they  excel  the  Chinefe  and  all  the 
oriental  People.  But  they  have  no  Shoe- 
makers, Brewers  or  Bakers  there  5  neither 
do  they  know  the  way  of  making  Candles 
as  you  do  here  ^  but  inftead  of  them  they 
ufe  Lamps,  with  Oil,  Links  and  Torches, 

made 


the  Ijle  Formofa.         ac?^ 

made  of  the  Pine-tree  5  and  the  Country 
People  kindle  Straw,  or  any  kind  of  Wood 
which  will  flame  and  give  light.  The 
art  of  making  Glafs  is  not  known  over  all 
the  Eaft,  and  when  it  was  firft  brought  to 
Japan  ^  it  appear'd  to  the  Natives  lb  ad- 
mirable for  its  clearnefs  and  tranfparency, 
that  the  Mariners  would  fell  a  piece  of 
Glafs  worth  no  more  than  a  penny  here 
for  half  a  Copan  5  but  now  lince  Ships 
have  frequently  arriv'd  in  thcfe  parts,  the 
value  of  them  is  very  much  fallen  5  and 
vet  they  coft  twenty  times  more  there  than 
here.  Some  Noblemen  have  Glafs-Win- 
dows  in  their  Houfes,  but  thefe  coft  fo 
much  that  they  are  very  rare,  for  the  ge- 
nerality of  the  Natives  ufe  a  thin  waxen 
Silk-ftulF,  or  Paper  made  of  Silk,  for  their 
Windows,  which  they  receive  from  the 
Chincfes,  Their  chief  Arts  are  the  Pot- 
ters art,  and  the  art  of  working  with  the 
Needle ,  in  which  they  are  ingenious  to 
admiration :  But  above  all  they  excel  in 
the  art  of  purging  and  preparing  Metals, 
as  hasbeenobferv'dinthe  Chapter  of  their 
Arms.  And  laftly,  their  Husbandmen  are 
skilful  enough  in  ordering  and  improving 
the  Ground,  according  to  the  nature  of 
the  Soil. 

And  here  it  is  to  be  noted,  that  all  Ar- 
tificers, andfuch  as  get  their  livelihood  by 

U  2  their 


294  ^  Description  of 

their  labour,  are  very  little  efteemed  ;  And 
the  Merchants  the  richer  they  are,  are  fo 
much  the  kfs  valued,  becaufe  they  believe 
they  muft  ufe  many  Lyes  in  commending 
and  putting  off  their  Merchandize,  to  en- 
crcafe  their  Gain  and  Riches:  And  be- 
caufe the  Japannefe  abhor  a  Lye,  there- 
fore they  defpife  the  Merchants,  whom 
they  look  upon  as  great  Lyars^  as  the 
Englifi  defpife  the  Mountebanks ,  who 
teli  many  Lyes  of  the  Operations  of  their 
Medicines,  which  they  fell  upon  a  Stage. 
I  iliall  only  add,  that  as  to  other  Me- 
chanical Arts  which  are  us'd  here  in  Europe^ 
the  Natives  are  always  learning  fome- 
thing  new  from  the,  HolUnUers,  having  a 
very  (harp  Wit,  which  eafily  apprehends 
any  Arts  they  once  fee. 


CHAR 


the  Ifle  Forniofa.         2^5 


CHAP.  XXXIV. 

Of  the  Splendid  Rethnte  that  attends 
the  Vice-Koy  of  Formoia  when  he 
goes  to  wait  upon  the  Emperor, 

Since  all  Kings  have  not  the  fame  Dig- 
nity and  Revenues,  but  fome  are  more, 
fome  lefs  rich  and  honourable,  therefore 
every  one  of  tlic  King's  Subjed  to  tlie  Em- 
peror of  Japan^  hath  a  Retinue  propor- 
tionable to  his  Dignity.  But  the  King  of 
the  Ifle  Formofa  being  fent  from  the  Em- 
peror, is  therefore  always  attended  by  the 
Vice-Roy  and  Carillan  when  he  goes  to 
wait  upon  the  Emperor.  Tis  the  office 
of  the  Carillan  to  give  the  Emperor  that 
account  of  the  Ifle  which  is  made  by  the 
King^  and  the  Vice-Roy  relates  as  from 
himfelf  the  fame  things  which  the  King 
relates  by  the  Carillan,  viz,  all  things 
which  concern  the  Government,  the  Sub- 
jedts  or  the  Commonwealth. 

The  Vice-Roy  of  Formofa  docs  nfually 
travel  twice  a-Yc*ar  to  wait  upon  the  Em- 
peror of  JapiW^  and  then  he  has  his  own 
Balcon,  which  has  been  before  defcrib'd, 
and  thirty  fix  Balcons  of  the  Noblemen, 

U  4  wha 


2p6  A  Defcription  of 

who  attend  him :  But  the  Carillan  travels 
in  the  fame  Balcon  with  the  King,  as  be- 
ing his  Companion.  Belides  thefe  Bal- 
cons  there  are  eighty  floating  Villages,  in 
which  are  the  Guards  of  the  Vice-Roy 
and  Carillan ,  and  the  Litters  or  Palan- 
quins, in  which  they  travel  when  they 
pafs  through  the  Ifland.  All  things  are 
fet  in  order  when  they  come  to  the  Ifle 
Kypho/i-^  forty  floating  Villages  go  before, 
an;^  eighteen  Balcons  of  Noblemen,  then 
comes  the  Balcon  of  the  Vice-Roy,  and 
after  it  eighteen  Balcons  of  Noblemen, 
and  laft  of  all  forty  floating  Villages, 
whereof  one  or  two  belongs  to  each 
Nobleman. 

In  this  order  they  make  their  Progrefs 
till  they  come  to  the  Sea-Port  Town, 
where  they  are  to  Land,  and  then  they  all 
go  out,  and  Noblemen  go  into  the  Lit- 
ters which  are  carried  afhore  for  them,  and 
the  Balcons  remain  there  till  the  Vice- 
Roy  returns.  There  are  thirty-fix  Litters 
which  belong  to  the  Noblemen,  who  ac- 
company the  Vice-Roy ,  and  there  is  one 
for  the  Vice-Roy,  with  whom  the  Caril- 
lan travels  to  bear  him  Company.  All 
the  Litters  of  the  Nobility  are  an  Ell  and 
a  half  in  height  and  length,  and  are  made 
of  Wood,   curioufly  adorn'd  within  and 

without 


the  Ifle  Formofa.        297 

without  with  Silks  and  Tapeftry,  finely 
wrought  with  the  Needle ,  with  plates  of 
Brafs  or  Copper,  and  many  Pidures,  and 
are  ufually  carried  by  two  Elephants. 

The  Vice- Roy  andCarillan  travel  in  one 
Litter,  which  is  two  Ells  and  a  half  high, 
and  three  Ells  long,  and  is  carried  by  two 
Elephants:  Inwardly  it  is  adorn'd  with 
Silks  and  Cloth  of  Gold,  finely  wrought 
with  the  Needle^  and  outwardly  it  is  co- 
vered with  moft  pure  Gold.  In  this  Lit- 
ter, befides  the  Vice-l\oy  and  Carillan, 
are  one  Nobleman  and  ten  Ladies  of  Ho- 
nour, which  are  branches  of  the  King's  Fa- 
mily :  It  goes  in  the  middle  of  all  the  other 
Litters,  and  is  guarded  with  Soldiers  be- 
fore and  behind,  and  on  both  fides. 

All  things  being  thus  difpos'd,  they  enter 
into  the  Emperor's  Palace,  where  they  ccn- 
tinue  for  a  Month,  and  then  return  into 
their  own  Country.  The  Emperor  does 
them  this  Honour,  as  to  fend  twenty  of  his 
Courtiers  to  receive  them  when  they  land 
at  the  Sea-Port  Town,  and  as  many  to 
accompany  them,  in  Litters  guarded  with 
Soldiers,  when  they  return  to  the  Sea-Port. 
And  during  all  the  time  tliey  ftay  at  the 
Emperor's  Court,  he  puts  all  kinds  of  Ho- 
nour upon  them  ^  for  he  diverts  them  with 
Hunting,  Sports  and  Comedies,  and  ad- 
mits them  to  a  hearing  every  Day  for  an 

Hour 


2^8  A  Defcription  of 

Hour  in  a  publick  AfTembly :  And  laftly, 
when  they  are  to  go  away,  he  loads  them 
with  Gifts,  and  very  honourably  takes  a 
farewel  of  them. 

Tis  a  part  of  the  Office  of  the  King  of 
'Bormofa.  to  accompany  the  Vice-Roy  to  the 
Sea-Port  Town  call'd  Khadfey ,  where  he 
takes  Shipping,  and  to  receive  him  at  the 
fame  place  when  he  returns,  and  attend  him 
as  far  as  the  Caftle.  And  laftly,  it  is  to  be 
noted,  that  altho'  the  Emperor  gives  him 
only  the  Title  of  Vice-Roy,  who  was  for- 
merly King  of  Formofa,  yet  he  does  him 
greater  Honour  than  any  other  King  of  the 
Empire* 


CHAP. 


the  Ifle  Formofa.        299 

CHAP.  XXXV. 

Of  the  Succefs  of  the  Jefuits  in  pror 
pagathig  the  Chriflian  Faith  in  Ja- 
pan, from  1549  to  161 5.  More 
especially  of  the  Reafons  of  the  ter- 
rible Slaughter  that  was  made  of 
them  about  the  Tear  1616.  And 
of  the  Law  prohibiting  Chriftians  un^ 
derpain  of  Death  to  come  /;//i^  Japan. 

Since  my  defign   is  only  to  give  an  Ac- 
count of  the  Illc  Formofa,  and  to  touch 
upon  the  Affairs  of  Japnn  ib  far  as  they 
have  Relation  to  it  ^   I  (liall  not  pretend  to 
give  a  particular  Hiftory  of  the  various 
fuccefs  the  Jefuits  met  with  in  propagating 
the  Chriftian  Religion  through  the  feve- 
ral  Kingdoms  of  Japan,  of  which  I  have 
received  no  certain  information.     But  in 
general  I  am  very  well  aflur'd,  by  the  cou- 
ifant  uncontroird  Tradition  of  my  Coun- 
trymen^ that  notwithftanding  all  the  dif- 
ficulties they  met  with,  they  made  a  won- 
derful progrefs  in  the  converfion  of  that 
Empire  between  the  Year  1 549.  in  which 
Xaveriits  fays  he,  firft  arriv'dat  Ca»goxh;:ay 
and  the  Year  1 6 1 6  or  thereabout  5    for  'tis 
commonly  believ'd  in  Forniofa  that  in  this 

fpacQ 


200  A  Defcription  of 

fpace  of  time  more  than  a  third  part  of 
Japan  was  converted  to  the  Chriftian  Reli- 
gion -J  andTampoufamma  himfelf ,  who  was 
Emperor  oi  Japan  in  the  faid  Year  1616. 

Though  many  other  caufes  might  con- 
cur to  promote  the  fpreading  of  the  Chrifti- 
an Religion  in  Japan  by  the  Jefuits,  of 
which  1  can  give  no  particular  account, 
yet  I  am  very  certainly  inform'd  that  one 
thing  which  contributed  very  much  to  the 
propagation  of  it,  was  their  propofing 
the  Chriftian  Religion,  after  fuch  a  man- 
ner as  was  moft  agreeable  to  natural  Rea- 
fon,  and  the  Doctrines  and  Practices  com- 
monly receiv'd  among  the  Japannefe. 

Thus  the  Jefuits  taught  them  in  their 
firft  Ledures,  That  there  was  but  one  God, 
the  Creator  and  Governour  of  all  things 
in  Heaven  and  Earth,  and  demonftrated 
his  Eternity  and  other  Attributes  by  natu- 
ral Reafon  3  but  faid  nothing  of  a  Trinity 
of  Perfons  in  the  Unity  of  the  God-head, 
left  it  ftiould  ftiock  their  Belief  of  the  one 
true  God.  And  as  toChrift,  they  affirm'd 
that  he  was  a  Divine  Vertue  refiding  in 
a  human  Body,  or  a  mighty  Hero  fent 
from  God  to  reveal  his  Mind  and  Will  to 
Mankind  5  and  they  enlarged  upon  the 
Holincfs  of  his  Life ,  the  Reafonable- 
nefs  and  Excellency  of  his  Dodrine,  the 
many  Miracles  he  wrought  for  confirma- 

'  tion 


tJye  Ifle  Formofa.  301 

tion  of  it,  and  the  bitter  and  painful 
Death  he  endur'd  on  the  Crofs  for  the  ex- 
piation of  the  Sins  of  Mankind :  All 
which  were  agreeable  enough  to  the  opi- 
nions the  Japafwefe  had  conceiv'd  of  their 
pretended  Heroes,  That  they  had  done 
many  wonderful  Feats,  and  endur'd  great 
and  lading  Pains  to  deliver  their  Follow- 
ers from  future  Torments.  But  all  this 
while  the  Jefuits  faid  nothing  of  his  be- 
ing God  and  Man  in  one  Perfon,  but  con- 
ceal'd  that  Myftery,  as  being  too  difficult 
for  the  apprehenlion  of  the  Japd,^nefi,^  un- 
til a  more  convenient  opportunity. 

They  taught  the  Japatinefe  to  worfliip 
the  only  true  God  ,  ind  his  Son  Jefus 
Chrift,  who  was  rai:>'d  from  the  Dead  by 
the  Almighty  Power  of  God,  and  afcend- 
ed  into  Heaven,  and  was  exalted  in  the 
humane  Nature  to  all  Power  in  Heaven 
and  Earth,  to  aflift  and  relieve  his  faith- 
ful Servants  5  which  was  agreeable  enough 
to  the  notions  they  had  of  their  Deified 
Men,  fuch  as  Xaca  and  Amida,  to  whom 
they  pray'd  for  Relief  in  all  their  Straits 
and  Neceffities.  And  as  to  the  WorQiip 
of  Images  and  Saints  departed,  there  was 
fuch  a  perfed  Harmony  between  the  Je- 
fuits and  the  Japannefe^  That  they  defir'd 
them  only  to  change  their  Idols  for  th^ 
Images  of  Jefus  Chrift,  the  Virgin  Mary^ 

and 


ooi  A  Defcription  of 

and  other  Saints  ot  the  only  true  God, 
and  to  continu-:  the  fame  way  of  worOiip- 
ping  and  crufting  to  liie  Saints,  as  Inter- 
cellbr^witli  God  for  them,  but  not  to  offer 
Sacrffices  to  them. 

They  adminiftred  Baptifm  in  the  name 
of  the  Father,  the  Son  and  the  Holy 
Ghoft,  as  the  Rite  of  admitting  Men  into 
the  Chriftian  Church,  and  never  declared 
the  Holy  ohoft  to  be  a  Divine  Perfon  in 
the  ever-blelfed  Trinity,  but  reprefented 
him  as  the  Power  of  God. 

They  adminiftred  the  Lord's  Supper  in 
commemoration  of  the  Death  of  Chrift,  but 
never  offer'd  to  explain  the  Myftery  of 
Tranfubftantiation ,  or  the  Sacrifice  of 
theMefs. 

And  by  this  way  of  reprefenting  the 
Chriftian  Religion,  and  concealing  thofe 
Myfteries  which  are  more  difficult  to  be  ap- 
prehended and  believ'd,  and  the  peculiar 
Abfurditiesof  the  PopiQi  Dodrines,  it  ap- 
peared to  contain  nothing  but  what  was 
agreeable  to  natural  Reafon,  and  the  Noti- 
ons and  Practices  commonly  receiv'd  among 
the  Jdpamiefe,  and  fo  iteafily  gaind  credit 
and  fpread  mightily  among  the  ingenious 
Japatmefc'^  efpecially  being  recommended 
by  fome  peculiar  advantages  it  has  above 
all  other  Religions,  as  particularly  by  the 
'full  alRirance  it  gives  of  a  future  ftate  of 
eternal  Life  and  Happinefs.  But 


the  Ifle  Formofa.  305 

But  as  this  Artifice  gaiii'd  the  Jefuits  ma- 
ny Followers,  while  they  conceard  the 
afore faid  Dodrines,  which  they  did  for 
many  Years,  until  they  found  their  Party 
very  ftrong  and  powerful :  So  when  they 
declared  them  to  the  People,  and  imposed 
them  as  neccffary  Articles  of  Faith,  the 
Chriftian  Converts  murmur'd  againft  them 
for  changing  the  Religion  they  had  for- 
merly taught  5  and  the  Pagans,  but  efpeci- 
ally  the  Bo^zies  exclaim'd  againft  them  as 
Impoftors,  for  deceiving  the  People  with 
new  Devices,  which  occafion'd  many  to 
make  detedion  from  them,  and  rais'd  in 
all  a  ftrong  fufpicion  of  their  hifincerity  : 
So  that  this  Declaration  of  thefe  new 
Dodrincs  prov'd  very  much  to  their  dif- 
advantage,  and  may  be  rcckon'd  one  caufe 
of  their  utter  Ruin  and  Extirpation. 

A  fecond  Caufe  was  the  great  Envy  and 
Indignation  which  all  the  Pagans ,  but 
chiefly  the  Bonzies,  conceiv'd  agiinftthe 
Jefuits,  becaufe  they  infinuated  themfelves 
fo  far  into  the  favour  of  Rings  and  Prin- 
ces, and  all  the  rich  Men  who  were  Con- 
verts to  their  Religion,  that  they  fctled 
great  Revenues  upon  the  Chriftian  Mona- 
fteries,  which  ns'd  formerly  to  be  given 
to  the  Bof?zks  5  nay,  the  Fathers  difinhe- 
rited  their  Sons  to  enrich  their  Monaftc- 
ries,   which  fo  ex^fpcratcd  the  Minds  of 

the 


204  A  Defcription  of 

the  Pagans  againft  them,  that  they  endea- 
voured by  ail  means  to  extirpate  them. 

A  third  Caufe  was  the  difcovery  of  a 
Confpiracy,  carried  on  by  the  Jefuits,  to 
betray  the  Empire  oi  Japan  into  the  Hands 
of  the  King  oi  Spain -^  for  which  end  they 
had  fent  him  Letters,  which  were  found 
out,  giving  him  an  account  of  the  (itua- 
tion  of  their  Harbours,  and  of  their  fe- 
vcral  Cities,  Callles  and  Forts,  and  the 
manner  how  they  might  be  be(ieg*d  and 
taken.  The  Jefuits  confefs,  that  the 
great  Dominions  which  the  King  o^  Spain 
poiTefs'd  in  the  Eafl  and  Wefi  Indies,  gave 
the  Japannefe  a  great  Umbrage  5  and  this 
they  fay  mov'd  them  to  fet  on  foot  a  de- 
fign  of  aboliftiing  their  Religion,  and  dri- 
ving them  out  of  their  Country :  But  they 
deny  that  they  ever  wrote  fuch  Letters  to 
that  King,  giving  him  an  account  of  the 
Strength  of  the  Japan  Empire,  and  the 
ways  of  attacking  it  5  and  pretend  that 
thefe  Letters  were  forged  by  the  Hollan- 
ders, on  purpofe  to  render  the  Portuguefe 
odious,  and  get  their  Trad^  in  Japan  out 
of  their  Hands.  But  this  Forgery  was  ne- 
ver prov'd  againft  the  Dutch  5  and  there- 
fore *tis  commonly  believ'd  in  Formofa, 
that  the  Jefuits  were  the  Authors  and  Con- 
trivers of  the  aforefaid  Letters,  which  muft 
certainly  render  them  very  odious  to  all  the 
Pagans,  But 


the  Ijle  Formofa.         305 

But  all  thefe  three  Caufes  were  only- 
preparatory  to  that  which  follows,  which 
was  the  laft  and  immediate  Caufe  of  the 
great  (laughter  of  the  Chriftians  in  Japan, 
For  the  better  underftanding  of  which  we 
muft  confider,  that  in  the  great  progrcis 
which  the  Chriftian  Religion  had  made 
in  Japan^  by  the  preaching  of  the  Jefuits 
and  other  Miffionaries  of  the  RomiJ!) 
Church ,  there  were  not  only  feveral 
Kings  and  Princes  and  many  great  Lords, 
but  aUb  an  Emperor  who  had  em- 
braced Chriftianity ,  whofe  name  was 
Tampoufama  5  and  he  gave  them  not 
only  a  Toleration,  but  all  manner  of 
Encouragement  to  propagate  and  fettle 
their  Religion  in  all  parts  of  the  Empire. 
The  Jefuits  being  puffed  up  with  this  fuc- 
cefs,  and  fupported  by  fo  great  an  Autho- 
rity, ventured  boldly  to  expofe  their  pe- 
culiar Dogmata  of  Travfuhflafttiation^  and 
the  Sacrifice  of  the  Me/r, .  &c.  which  they 
required  all  the  Chriftians  to  believe,  un- 
der pain  of  Damnation^  and  to  ufe  all  the 
pious  Frauds  they  could  invent,  for  drain- 
ing the  Riches  oi  Japan  into  their  own 
Coffers.  And  having  by  this  means  given 
great  offence  to  the  Chriftians,  and  in- 
ctirr'd  the  great  hatred  of  the  Pagans, ^  and 
raifed  a  vehement  fufpicion  in  all  forts  of 
People  of  their  being    Impoftors^    they 

X  began 


qo6  A  Defcription  of 

began  to  be  afraid,  left  the  Pagam 
lliould  confpire  together  to  work  their 
Ruin,  and  therefore  were  refolv'd  to  be 
beforehand  with  them,  and  to  take  the 
fhorteft  way  for  converting  the  whole  Em- 
pire to  their  Religion. 

To  this  purpofe  they  forg'd  a  Lye,  which 
they  went  and  told  the  Emperor,  That  the 
Pagans'  were  contriving  to  raife  a  Rebel- 
lion againft  him,  and  to  cut  the  Throats 
of  all  the  Chriftians.  That  they  had  al- 
ready had  feveral  Confultations  about  car- 
rying on  this  wicked  Confpiracy,  which 
they  would  certainly  put  in  execLition,  un- 
Icfs  they  were  timely  prevented.  The  Em- 
peror who  look'd  upon  them  as  very  wife 
Men,  and  put  an  entire  confidence  in  them, 
asked  them,  what  they  would  have  him 
to  do  }  To  which  they  readily  anfwered. 
That  to  fecure  himfelf  and  the  Chriftians 
from  this  Confpiracy,  he  could  do  nothing 
better,  than  to  (end  his  Letters  to  all  the 
Chriftian  Churches,  requiring  the  Chrifti- 
ans every-where  throughout  the  Empire, 
to  rife  up  in  Arms  on  fuch  a  Day,  about 
a  certain  Hour  of  the  Night,  and  kill  all 
the  Pdgdfts :  For  by  this  means,  continued 
they,  t!ie  wicked  Defign  againft  your  Ma- 
jeftv  and  the  Chriftians  will  be  prevented, 
iknd  the  Chriftian  Faith  alone  will  tlouriili 
ihroLigh  all  your  Empire,  and  there  will 

be 


the  Ifle  Formofa.  307 

be  iKJne  left  alive  to  trouble  you,  or  difturb 
the  Peace  of  your  Government.  Befides, 
the  better  to  excite  the  Emperor  to  this 
undertaking,  they  aflur'd  him  that  he  was 
oblig'd  to  do  it,  not  only  in  point  of  Po- 
licy, but  of  Religion,  becaufe  this  would 
be  fuch  a  commendable  and  meritorious 
Work,  to  extirpate  Heathenifm  and  fettle 
Chriftianity  in  all  his  Dominions,  that 
he  might  certainly  expect  the  Blelling  of 
God,  and  of  Clirifl:  upon  himfelf,  and  all 
his  Chriltian  Subjects,  for  finiOiing  fncli  a 
glorious  Delign.  But,  added  they,  if  you 
delay  much  longer  to  put  it  in  execution, 
you  will  certainly  find  by  woful  experi- 
ence, that  your  Majefty  and  all  the  Chri- 
ftianswill  bemurther'd  in  one  Night*  the 
confequenee  of  which  muft  be  the  utter 
Extirpation  of  Chriftianity  in  Japan. 

Thefe  Things  they  reprefented  with  fo 
much  fceming  Zeal  and  afteftionatc  Con- 
cern for  the  Chriftian  Religion,  that  the 
Emperor  was  prevail'd  upon,  as  is  com- 
monly reported,  to  grant  them  his  Letters 
to  be  fcnt  to  all  the  Chrifthns,  requiring 
them  to  deftroy  all  the  Paga^;s  in  his  Do- 
minions^ though  others  lay  that  the  Je- 
fuits  prefum'd  fo  far  upon  the  Emperor's 
good  Atfedion  to  their  Caufe,  that  they 
wrote  thefe  Letters  in  the  Emperor's  Name 
without  his  Knowledge,    and  diTpatch'd 

X  7  them 


2o8         A  Dejcription  of 

them  to  all  the  Chriftian  Churches.  How- 
ever this  is  certain,  that  all  the  Churches 
received  Orders  written  in  the  Emperor's 
Name,  to  riie  up  in  Arms  on  fuch  a  Day, 
at  fuch  an  Hour  of  the  Night,  anddeftroy 
all  the  Fagans,  And  though  this  Defign 
was  managed  with  all  the  Artifice  of  the 
Jefuits,  to  conceal  it  until  the  time  of 
execution,  yet  they  could  not  carry  it  on 
fo  fecretly  but  the  Pagans  came  by  forae 
means  or  other  to  hear  of  it,  time  enough 
to  prevent  the  fatal  Blow :  For  either  the 
Chriftians,  who  had  Fathers  or  Mothers, 
or  other  near  Relations  that  were  Pagans, 
out  of  natural  AfFedion  to  them,  difco- 
ver'd  the  Plot,  that  they  might  have  an 
opportunity  to  fave^their  Lives  ^  or  others 
being  touch'd  with  an  Horror  of  the  Bloody 
Confpiracy  againft  their  Countrymen  and 
Friends,  found  their  good  Nature  too 
hard  for  their  Religion  ^  and  therefore 
gave  timely  notice  to  the  Pagan  Rings  and 
Princes  to  fortify  themfelves  againft  the 
intended  Maflacre:  Which  they  did  fo 
effeftually,  that  having  got  all  things  ready, 
they  rote  up  in  Arms  with  their  Pagan  Sub- 
Jedls  on  the  very  Day  before  that  in  which 
the  Chriftians  were  to  put  their  Defign  in 
execution,  and  fell  upon  them,  and  de- 
ftroy'd  them  with  a  very  great  daughter 
wherefoever  any  Chriftians  could  be  found. 

The 


the  IJle  Formofa.         509 

The  Emperor  being  a  Chriftian,    and  ha- 
ving too  much  countenanced  the  Jefuits 
in  their  intended  Mallacre,  was  forc'd  by 
the  Pagans  to  leave  his  own  Dominions, 
and  went  into  the  City  of  Goa,  where  he 
died,  and  his  Body  is  (till  preferved  in  the 
Church  of  the  Jefuits ,   where   a  (lately 
Monument  is  eredted  to  his  Memory,  with 
an  Infcription  to  this  purpofe.  Here  lies 
Tampoufama  Emperor  of  Japan,    vpho  ivas 
banijjjed  out  of  his  DominionSy  afid  died  a 
Martyr  for  the  Chrijlian  Religion.     At  the 
fame  time  there  were  five  Kings  and  two 
Vice-Roys  apprehended,  who   had   pro- 
moted the  Chriilian  Relis:ion  in  their  fe- 
veral  Kingdoms^   and  they  were  thrown 
into  Prifon,  and  there  remain'd  until  they 
died. 

The  flaughter  was  fo  general,  that  not 
only  the  Jefuits  and  other  Miflionaries  of 
the  Rof^iijI)  Church,  but  all  the  Japamrefe 
that  had  been  converted  by  them,  were 
put  to  Death  whenfoever  they  were  feiz'd  ; 
Some  were  hang'd,  fome  thrown  into  rhe 
Rivers,  or  old  IJitches,  others  were  be- 
headed, and  great  numbers  fufFered  the 
moft  cruel  Deaths  the  Pagans  could  in- 
vent. But  though  the  flaughter  was  very 
general,  yet  it  cannot  be  imagined,  that 
all  the  Chriftians  were  apprehended  at  the 
fame  time,  but  many  of  them  lay  concealed, 

X  ,3  ancj 


5  I D  A  Defer iption  of 

and  skulk'd  up  and  down  in  Corners  for 
feveral  Years  before  they  were  difcover'd  5 
and  after  the  firft  Heats  of  the  Perfecution 
were  over  ,  many  of  thofe  Jefuits  and 
Monks  who  were  feiz'd,  were  for  fome 
time  refpited,  and  being  caft  into  Prifon, 
continued  there  until  a  new  Emperor  was 
Created,  and  then  were  put  to  cruel  Deaths, 
with  moft  exquiHte  Torments. 

After  this  time  the  name  of  a  Chriftian 
grew  {"o  odious  through  all  the  Empire  of 
j^paf/y  that  no  Chriftian  was  fuffered  to 
Jive  in  it,  but  th^*  Pagans  flew  them  all 
whenfoever  they  difcovered  them.  And 
this  wicked  and  bloody  Conlpiracy,  which 
was  fo  contrary  to  the  mild  and  charita- 
ble Spirit  of  Chriftianity,  was  fucha  Scan- 
dal to  the  Pagans,  and  reproach  to  the 
Chriftiavs  ^  that  hencefprvvard  they  were 
all  efteem'd  Villains,  Rebels,  Impoftors, 
and  the  worft  of  Men  5  and  therefore 
when  any  of  them  were  found  out,  all  the 
People  cry'd  out.  Away  with  them,  Crvcijie 
them:  And  Searchers  were  appointed  to 
enquire  diligently  in  all  places,  if  any  of 
them  could  be  difcovered  ^  as  has  been  al- 
ready obferv'd  in  the  Chapter  of  Laws, 

And  this  Relatjon  of  the  Confpiracy  of 
^he  Jefuits  and  other  PopiQi  Prieils,  a- 
oainft  xht  Pagans^  and  the  great  Slaughter 
pf  the  Chrjftians^^   which  followed  upon 

the 


the  Ijle  Form o fa.         3  r  t 

theDifcovery  of  it,  is  as  firmly  be1iev\i  in 
Formofa^  by  Tradition  from  Father  to  Son, 
as  the  Gunpowder-Plot  is  believ'd  here  \n 
EngLmd^  to  have  been  contriv'd  by  the 
Jefuits  and  other  Papifts :  But  I  muft  con- 
fefs,  that  I  cannot  politively  determine 
the  time  when  it  happen d  5  only  I  think 
it  moft  probable,  that  it  was  about  the 
Year  16 16. 


CHAP.     XXXVI. 

Of  the  coming  of  the  Dutch  itito  Ja- 
pan, rviib  their  Succefs^  and  the 
Tricks  they  tlayd. 


TH  E  Dutch  hearing  of  tlic  gre.it 
Slaughter  of  the  Papifts  in  japan ^ 
and  that  they  were  for  ever  baniflicd  irom 
that  Empire,  laid  hold  of  this  Opportuni- 
ty to  fettle  a  great  Trade  with  the  Japim- 
vefe  X,  and  for  that  end  having  laded  feve- 
ral  Ships  with  great  Stores  of  fuch  Com^ 
modifies  as  they  thought  moil  vendible 
in  that  Country  5  they  fail'd  to  Japan ^ 
where  being  arriv'd^   they  were  prefcntly 

^  4  c^UM 


5  1 2  A  Defer iption  of 

caird  to  an  account ,    what  they  were  ? 
and  from  whence  theycame>   They  an- 
fwer'd,  They  wqyc  Hollanders  '^  and  when 
the  Japaft  hiquifitors  iirg'd  them  farther  to 
declare,  whether  they  were  Chriftians  or 
no  ?  They  pretended  at  firft  they  did  not 
underftand  what  they  meant  by  that  Name, 
and  therefore  they  could  only  tell  them 
they  profefs'd  the  Holland's  Religion :  But 
at  laft  fome  of  them  told  the  Japannefe^ 
That  they  had  heard  of  fome  call'd  Chri* 
Jiians,  who  were  Impoftors,  and  wor(hip- 
ped  a  Crucified  Man :  By  which  Charafter 
the  Japannefe  underftood  that  thefe  were 
the  Chriftians  who  had  formerly  been  in 
Japan,     And  then  the  Dutch  added  far- 
ther. That  there  were  none  fuch  in  their 
Country,   but  in  other  parts  of  Europe -^ 
and  that  the  Hollanders  were  fo  far  from 
being  of  the  fame  Religion  with  them, 
that  they  had  always  been  hated  and  per- 
iecuted  by  thefe  Chriftians  upon  the  account 
of  Religion. 

Thefe  things  being  related  to  the  Em- 
peror, he  commanded  that  they  fiiould 
have  leave  to  land ^  and  to  bring  them  before 
him:  Wlien  they  were  come  into  the  Em- 
peror's prefence,  they  prefented  him  with 
two  great  Guns,  and  a  ftriking  Clock  with 
an  Alarm,  and  a  mufical  Bell  -^  both  which 
Wonderfully  pleafed  the  Emperor ,    but 

chicfiy 


the  Jjle  Formofa.  g  ig 

chiefly  he  admired  the  two  Guns  when 
he  law  them  charg  d  and  dilcharg'd  be- 
fore him :  Whereupon  he  gave  them  free 
leave  to  come  and  import  their  Commodi- 
ties into  his  Country,    as  thinking  that 
their  Commerce  would  be  not  only  fafe, 
but  very  advantageous  to  Japa?f.     But  af- 
ter they  had  traded  there  for  fome  Years, 
they  begg'd  leave  of  the  Emperor  to  build 
a  great  Store-houfe,  in  which  they  might 
lay  up  all  their  Merchandize  5   pretending 
it  was  a  great  lofs  to  them  to  carry  their 
Goods  up  and  down  the  Country  before 
they  could  fell  them :,    and  that  it  would 
be  more  convenient,  not  only  for  them- 
felves^  but  alfo  for  the  Japa^mefe  to  have 
a  certain  place  appointed  whither  all  Per- 
fons  might  refort,  either  to  buy  their  Com- 
modities,   or  take  them  in  exchange  for 
the  Produd  of  their  Country.     The  Em- 
peror granted  them  leave  to  build  fuch  a 
Houfe  for  containing  their  Goods :    But 
they  inftead  of  a  Ware-houfe,  built  a  ve- 
ry ftrong  Caftle,  with  very  good  Fortifi- 
cations ^  yet  none  of  the  Natives  ever  fuf- 
peded  them  of  any  ill  defign,  (but  thought 
that  the  Houfe  was  built  after  the  Dutch 
way,)  until  fome  time  after  it  was  finifli'd. 
But   their  defign  was  difcover'd  when  a 
new  Fleet  of  Ships  arriv'd  from  HolUftd 
in  Japatf'^  for  thefe  Ships  were  laden  with 

Guns, 


514  ^  Defer iption  of 

Guns,  Muskets,   Piftols,    and  all  forts  of 
Warlike  fnftruments,  and  great  Stores  of 
Gunpowder  and  Bullets  5   as  plainly  ap- 
pear'd  by  this  Accident :    The  Dntch  ha- 
ving conceal'd  their  Arms  and  Ammuni- 
tion in  Wooden  Frames,  that  they  might 
not  be  feen  by  the  Japmnefe^    convey'd 
them  out  of  their  Ships,  and  laid  them 
upon  Carts  to  be  carried  to  their  Caftle : 
But  it  happen'd,  unluckily  for  them,  that 
fome  of  the  Carts  were  broken  by  the 
way,   and  the  Wooden  Frames  burft  in 
pieces  by  the  fall,  which  difcover'd  their 
hidden  Treafure  of  Arms  and  Ammuni- 
tion, and  alarm'd  the  Japafiftefe,  who  faw 
them,  with  the  apprehenfion  of  fome  wick- 
ed Defign,  which  was  to  be  executed  by 
fdch  great  quantities  of  Warlike  Prepara- 
tions:  Whereupon  fome  of  them  run  pre- 
fently  and  acquainted  the  Emperor  with 
what  they  had  feen,  and  the  danger  that 
threatned  his  Country  by  the  Tricks  of 
thefe  deceitful  Hollanders  ^    and  he  fent 
away  in  all  hafte  10  or  12  Companies  of 
Soldiers,  who  kill'd  as  many  as  they  could 
find  of  them  ^  but  the  greateft  part  of  them 
had  efcap'd  from  the  Caftle,  and  were  got 
into  their  Ships  which  had  put  to  Sea,  be- 
fore the  Soldiers  arrived  :  which  happen'd 
by  the  over-fight  of  the  Natives,  who 
Kiight  eafily  have  encompafs'd  ^he  Caftle 

^1 


the  Ifle  Formofa.        515 

at  fome  diftance,  fo  tliat  none  could  enter 
in  or  go  out  of  it,   whereby  all  that  were 
in  it  would  have  been  forced  either  to  fur- 
render  themfelves  or  die  for  Hunger.     Af- 
ter this  their  Caftle  and  all  the  Guns  they 
could  find  were  feized  by  the  Japannefe 
for  the  ufe  of  the  Emperor  ^  and  the  Dutch 
were  for  fome  time  prohibited  any  Com- 
merce with  Japan,    But  u[X)n  their  hum- 
ble Petition  and  fair  Promifes,  the  Empe- 
ror gave  them  leave  to  come  into  Formofa^ 
which  was  then   under  his  Dominion, 
and  thither  they  reforted  for  fomie  time  : 
But  the  Hollanders  not  finding  in  Forwofa. 
all  the  Commodities  they  wanted,  did  a- 
gain  beg  leave  of  the  Emperor  to  trade  in- 
to Japan  ^   which  the  Emperor  would  not 
allow,  until  at  laft  the  King  of  Nangafa^ 
interpos'd  on  their  behalf,  and  pray'd  that 
he  might  be  permitted  to  receive  them  in- 
to his  Kle,  which  is  not  far  diftant  from 
the  reft  of  Japan.     And  this  the  Emperor 
granted  upon  the  following  Conditions^ 
i/?,  That  they  fhould  trample  upon  the 
Crucifix.    7dlj/^  Thai:  the Inquifitors  ftiould 
take  out  of  their  Ships  all  their  Gujis  and 
Ammunition,  all  their  Sails,  Mafts,  Ropes, 
and  other  Furniture,   to  be  kept  in  a  Storer 
houfe  as  long  as  the  Dfttch  ftay'd  in  the 
Country,     ^dlj/,  That  he  (hould  appoint 
Soldiers  togo  along  with  them  through  the 

Country, 


516         A  Description  of 

Country,  and  obferve  them,  ^thlj.  That 
they  (hould  not  ftay  any  longer  than  the 
Emperor  pleas'd^  but  as  foon  as  he  (hould 
fend  his  Orders  for  their  going  away,  they 
(hould  make  all  things  ready  for  failing, 
and  depart  prefently. 

Thefe  Conditions  have  been  hitherto 
very  exaftly  obferv'd  5  whenever  therefore 
they  have  fold  off,  or  barter'd  all  their  Com- 
modities ,  and  are  ready  to  put  to  Sea  a- 
gain,  then  all  their  Warlike  hiftruments 
and  Ship-Tackle,  that  were  taken  away  at 
their  firft  coming,  are  reftor'd  to  them  again, 
and  they  have  free  liberty  to  return  into 
their  own  Country. 

After  the  Dutcfs  had  got  footing  in 
Japa»,  and  the  ChrifiUns  were  prohibited  to 
come  there  under  pain  of  Death,  th^Dutch 
advifed  the  Emperor  to  diftingiiifh  Chri^ 
ftians  from  all  other  Foreigt7ers  by  this 
Teft,  viz,  by. making  an  Image  of  Chrift 
Crucified,  which  thefe  Chriftians  adore, 
and  keeping  it  in  all  their  Sea-Port  Towns, 
and  requiring  all  Foreigners  to  trample  up- 
on this  Image  :  For,  faid  they.  If  thefe 
Foreigners  be  Chriftians  they  will  not  tra  mple 
upon  it 5  and  all  others  who  do  trample 
upon  it,  are  certainly  no  Chriflians. 

This  Teft  was  afterwards  try'd  upon 
fome  JefiiitSj  or  other  Mon^s  of  the  Rowifi 

Church 


the  Ifle  Formofa.         5 1 7 

Church,  who  ventur'd  to  come  into  Ja- 
pan^  hoping  perhaps  to  conceal  themfelves 
under  the  difguife  of  being  Holla?iders: 
But  when  they  came  into  the  Harbour,  an 
Image  of  Chrift  Crucified  was  brought  to 
them,  and  they  were  required  to  trample 
upon  it,  which  they  refused  to  do^  where- 
upon they  were  all  apprehended,  being 
about  46  in  number,  and  within  a  few 
Days  crucified  according  to  the  Laws  of 
Japan  3  and  the  Feftival  in  Commemoration 
of  their  Martyrdom  is  celebrated  by  the 
JefuHs  to  this  Day;  But  the  Hollan- 
ders make  no  fcruple  to  trample  upon 
the  Crucifix  when-ever  they  are  requi- 
red to  do  it  5  and  therefore  they  are  not 
accounted  Chrifiians  by  the  Japannefe  5  ac- 
cording to  the  common  opinion  of  all  Ja- 
pan^  That  thofe  Forcigf/ers  only  are  Chri- 
fiians who  refufe  to  trample  upon  the 
Crucifix. 


CHAP. 


5i8  A  Defer ipt ion  of 

CHAP.    XXXVIL 

Of  the  nen?  De^vices  of  the  Jefnits  for 
getting  into  Japan. 

THus  the  Hollanders,  by  denying  Chri- 
ftianity,  fecur'd  their  freedom  of 
Trade  in  Japan,  but  the  Papifis  were  for 
ever  (hut  out  of  that  Country  by  this  Teft 
of  Chriftianity,  until  the  Jefnits  by  their 
fubtilty  invented  a  new  way  for  procuring 
their  admiflion  into  it,  which  was  this: 
They  learn  in  the  firft  place  the  jf^;?^»  Lan- 
guage in  the  City  ofGoa,  where  it  is 
taught  in  the  Academy  5  and  when  they 
can  fpeak  it  very  well,  they  put  on  the  Ja- 
pan Habit,  and  thus  accoutred,  they  go  to 
fome  Port  in  Japan,  and  being  examined 
by  the  Searchers  what  Country  they  be- 
long to,  and  from  whence  they  conie> 
They  readily  anfwer,  That  they  are  Ja- 
pannefe,  and  come  from  fuch  an  Ifland, 
and  fuch  a  City  in  Japa-n,  naming  them, 
which  is  eafily  believ'd  by  the  Searchers, 
becaufe  of  their  Language  and  Habit. 

And  having  thus  fecurely  pafs'd  theTeft, 
when  they  come  a(hore  they  difguife 
themfelves  under  various  (liapes  -^  for  fome 
fet   up  for  Merchants  and  Toy-fellers, 

others 


the  I/?e  Formofa.  319 

others  for  Tutors  or  Mechanicks,  and  they 
live  in  a  private  Houfe,  and  follow  their 
feveral  Employments,  with  as  much  care 
and  induflry,  as  if  they  depended  upon 
them  for  a  livelihood,  though  'tis  certain 
they  are  otherwife  provided  with  fufficient 
means  to  maintain  them,  by  thofe  who 
fend  them  thither.  For  the  Pope  o^Rome 
fends  every  Year  a  certain  number  into 
Japan,  and  takes  care  to  furnifti  them  with 
all  things  neceflary,  and  they  are  allow'd 
two  Years  for  learning  the  Japan  Lan- 
guage ,  four  Years  for  their  ftay  in  Ja- 
pan, and  about  three  Years  for  their  Jour- 
ney backward  and  forward.  They  have 
a  certain  Japan  Word,  which  they  pro- 
nounce after  a  manner  peculiar  to  them- 
felves,  whereby  they  know  one  another  ^ 
the  Word  is  Abo,  which  in  Japan  fignifies 
qtiicklj,  by  which  the  new-comers,  as  they 
walk  through  the  Cities  and  Villages,  know 
their  Brethren  that  have  been  there  before 
them  5  and  after  they  know  one  another, 
they  meet  together  in  private  places  to 
difcourle  about  their  own  Affairs. 

Thus  there  is  a  continual  Succeffion  of 
a  new  Millionary  after  four  Years  are  ex- 
pir'd,  to  fupply  the  place  of  him  who  then 
returns  home,  as  I  am  very  well  affurd  by 
my  own  experience,  though  'tis  not  eafy 
to  gucfs  for  what  end  they  are  fent,   or 

what 


520  A  Defer iption  of 

what  good  they  do  when  they  come  there. 
For  it  is  in  vain  for  them  to  pretend  that 
they  convert  many  of  the  Natives,  du- 
ring their  four  Years  (lay,  to  the  ChrijiUn 
ReUgion,  as  I  know  that  fome  of  them 
boaft  after  their  return,  fince  it  is  impof- 
(ible  they  (hould  efcape  the  diligence  of 
fo  many  Searchers,  as  are  every-where 
appointed  to  deted  them,  if  they  (hould 
publickly  own  themfelves  to  be  Chrifthns^ 
and  endeavour  to  convert  the  Pagans :  And 
indeed,  if  it  weretrue  what  they  relate,  that 
one  had  converted  twenty,  another  thir- 
ty, and  a  third  fifty ,  during  their  ftay 
in  'jtipan ,  ever  fince  the  time  of  their 
Banilhment,  there  would  be  very  few  Pa- 
gans  left  in  that  Country,  according  to  their 
account  of  Converfions.  Tis  true,  that 
fome  Years  ago  there  were  Jefuits,  or  Po- 
pip  Priefls,  who  made  fome  Converts  to 
ChrilHanity  ^  but  in  a  little  time  they  were 
difcover'd  by  the  Searchers,  and  both  they 
and  their  Converts  were  burnt  alive,  ex- 
cept* a  few  who  renounced  Chriftianity 
and  embraced  their  ancient  Idolatry,  for 
fear  of  the  Torments  of  fuch  a  cruel  Death : 
But  at  Ro/fie  they  talk  nothing  of  any  fuch 
difafters,  but  every  one  boafts  of  the  nu- 
merous Converts  he  has  made  in  the  Em- 
pire of  Japan,  and  pleafes  himfelf  with 
the  Relation  of  his  Travels,  and  the  many 

wonderful 


the  Ijle  Formofa.         321 

wonderful  things  he  has  feen,  being  greatly 
puffed  up  with  an  Opinion  of  the  great 
Glory  and  Fame  he  has  merited  by  fuch  a 
difficult  and  noble  Undertaking.  Upon 
the  whole  matter  it  feems  to  me  moft  pro- 
bable, that  the  great  Defign  of  theMif- 
fionaries,  who  are  fent  to  Japan^  (ince  the 
time  of  their  Baniftiment  Irom  it,  is  to 
fpy  out  the  Country,  and  to  inform  them- 
fel  ves  exadly  of  the  Situation  of  their  Har- 
bours, the  Number  of  their  Forts  and  Ca- 
ftles,  and  all  the  Strength  of  the  Empire, 
and  to  take  Aim  by  what  Methods  they 
may  be  attacked  with  beft  fuccefs,  hoping 
that  at  length  fome  magnanimous  Chri- 
ftian  Prince  will  undertake  a  glorious  Ex- 
pedition, with  fufficient  Forces  to  conquer 
that  Empire  by  their  direction,  and  to 
plant  the  Chriftian  Religion  among  the 
Natives,  in  fpite  of  all  the  Prejudices 
wherewith  they  are  pollefs'd  at  prefent 
agaiaft  it  :  For  indeed  I  cannot  perceive 
what  other  Benefit  and  Advantage  they 
can  propofe  to  themfelves  by  all  the  Trou- 
ble and  Expences  they  are  at,  in  fending  fo 
many  Midionaries  mx.o'jdpan. 

Within  a  few  Years  after  the  Perfecu- 
tion  of  the  Chrirtians  in  Jtipan,  the  Empe- 
ror having  obrain'd  the  \i\c  Fo-rwcfa, as  h^s 
been  above  related,  be2;an  to  pcrllcureaifo 

^  Y  the 


g22  A  Description  of 

the  Chrirtians  that  were  in  that  Country* 
but  tho'  he  treated  the  Jefuits  and  PopiQi 
Priefts  there  with  the  fame  feverity  he  had 
us'd  in  J'^pan^  burning  fome  alive,  cruci- 
fying ctiiers,  or  hanging  them  up  by  the 
Legs  till  they  were  dead  5  yet  to  the  Na- 
tives who  were  Chriftians  he  (liew'd  more 
Mercy,  leaving  it  to  their  own  free  Choice, 
eitlier  to  renounce  Chriftianity,  or  to  de^ 
part  for  ever  out  of  their  own  Country  5 
whereupon  many  of  them  chofe  rather  to 
fly  into  other  Countries  than  deny  Chrift  5 
but  others  being  unwillins  to  leave  their 
Eftates  and  their  Country,  renounc'd  Chri- 
ftianity,  and  embrac'd  their  former  Su per- 
dition. And  after  that  time  the  fame 
Law  was  in  force  againft  the  Chriftians 
in  Formofi^  as  was  made  againft  them  in 
"japan. 


the    CONCLVSIOK 

'Rom  what  has  been  faid  of  the  Caufes 
_  of  the  great  Perfecution  of  the  Chri- 
ftians in  Japan,  we  may  clearly  underftand 
how  great  a  prejudice  the  Jefuits  have 
done   to  Chriftianity ,  and  what  a  Re* 

preach 


the  Ifle  Form o fa.        525 

l^roach  and  Difgrace  they  have  brought 
upon  the  Chri(\ian  Name,  by  impoiing 
their  Popilli  Errors  upon  the  People  as  nc- 
ceilary  Articles  of  Faith,  and  by  contri- 
ving that  barbarous  and  bloody  Maflacre 
which  they  intended  againft  all  the  poor 
Pagans :  Whereas  if  they  had  propos'd 
the  Chrirtian  Religion  in  its  purity  and 
fimplicity,  andbehav'd  themfelves  towards 
their  Profelytes  with  that  Meeknefs,  Cha- 
rity, and  Sincerity,  which  became  their 
Apoftolical  Office,  I  dare  be  confident  to 
affirm,  that  in  all  probability  the  whole 
Empire  of  ^apan  had  now  been  Chriftian  : 
But  now  by  their  Mifreprefentations,  and 
wicked  Pradices,  the  J,ipo//cfe  have  fuch  a 
falfe  Notion  of  Chriftianity,  and  fuch 
ftrong  Prejudices  againft  it,  that  it  would 
be  much  more  difficult  now  to  convert 
them  ^  nay,  the  Door  is  Quit  againft  any 
Chriftians  who  might  have  fuch  a  charita- 
ble Defign,  or  would  attempt  to  remove 
their  Prejudices,  and  poUefs  their  Minds 
with  a  juft  Idea  of  Chriftianity.  How  de- 
teftable  then  was  the  Wickednefs  of  the 
Jefuits,  which  occafion'd  all  this  Mifchief  ! 
And  how  deplorable  is  the  Cafe  of  thefe 
poor  Pagans,  who  are  now  fo  fetter'd  in 
Chains  of  Darknefs,  and  bound  up  to  their 
Idolatrous  Praftices,  that  they  caa  never 
hope  to  fee  the  glorious  Light  of  the  Co- 

Y  3  fpcJ, 


5^4  A  D(?fcription  of 

fpd,  or  feel  the  Power  of  it  in  their  Hearts 
and  Lives,  as  might  have  been  reafonably 
expeded  from  them  :  For  if  they  do  fo 
exadly  obferve  the  Precepts  of  their  own 
Religion,  altho'  it  be  uncertain  and  con- 
trary to  the  Divine  Nature,  altho'  it  en- 
joyn  them  fuch  a  horrible  and  cruel  Pra- 
ftice  as  to  facrifice  their  own  Sons  5  with 
what  Cheerfulnefs,  Humility,  and  Venera- 
tion, would. they  have  perform'd  the  rea- 
fonable  Service  and  Obedience  of  Chri- 
ftianity,  had  they  been  enlightned  with 
that  heavenly  Doftrine  in  its  purity,  and 
tafted  the  Power  of  it,  in  purging  their 
Hearts,  and  reforming  their  Lives. 

Some  perhaps  may  think  that  I  have 
done  too  much  Honour  to  the  Pagan  Re- 
ligion as  it  is  profefs'd  in  Formofa,  by  gi- 
ving iuch  a  long  and  particular  Explica- 
tion of  it,  as  if  I  were  ftill  perfuaded  of 
the  truth  of  it  ^  v/hich  God  forbid  :  And 
therefore  I  muft  defire  fuch  Perfons  to  con- 
lider,  that  I  wasoblig'd  to  give  an  Account 
of  all  things  relating  to  that  Religion,  as 
they  are  to  be  found  in  Jarhabadiond  ^ 
which  is  our  Scripture,  tho'  I  am  very  far 
from  believing  them  to  be  true  5  nay,  I  am 
fully  perfuaded  that  they  are  falfe,  by  the 
following  Reafons  which  I  (ball  briefly 
mention  :  'Tis  a  certain  and  infallible  Ar- 
gument of  the  Falfliood  of  any  Religion, 

that 


the  Ifle  Forinofa.  32*5 

that  it  commandeth  fuch  things  as  are 
contrary  to  the  Divine  Nature,  and  to 
thofe  Notions  which  every  one  hath  of 
God's  infinite  Goodnefs  :  Such  is  the  Com- 
mand in  our  Jarhubadiond^  which  requires 
us  to  facrifice  fo  many  thoufand  innocent 
Babes  every  Year^  wiiich  is  a  thing  lb  cruel, 
and  fo  contrary  to  the  Tendernefs  of  iiu- 
man  Nature,  that  we  cannot  believe  it  to 
be  the  Command  of  a  good  and  gracious 
God,  but  of  fome  evil  Spirit  who  delights 
in  Human  Blood,  and  in  the  iViifery  and 
Deftrudion  of  Mankind.  And  when  once 
I  was  convinc'd  of  the  Falfhood  ot  our 
Religion,  by  requiring  iuch  a  cruel  and 
bloody  Sacrifice,  I  prcfently  concluded, 
that  all  the  Miracles  pretended  to  be 
wrought  in  confirmation  of  it,  were  meer 
trick  and  forgery  5  becaufe  I  am  certain 
that  God  would  not  exert  his  Omnipotent 
Power  to  confirm  a  Lye,  and  maintain  an 
Impoffcure.  Befides  that,  anyone  may  quick- 
ly be  fatisfied  how  little  Reafon  there  is  to 
believe,  tint  the  pretended  Miracles  were 
really  wrought,  (ince  they  are  only  men* 
tion'd  in  our Jarhahadioffd , which  t'>e  Prielis 
keep  in  their  own  hands,  and  will  not  fuf- 
fer  any  of  the  common  People  to  have  a 
Copy  of  it  5  which  gives  a  (hrewd  fufpi- 
cion,  that  there  is  fome  Trick  and  Impo- 
fture,  fince  they  do  fo  ftudioully  avoid  any 

means 


-J  2  6  A  Defer iptim  of 

means  of  difcovering  the  Truth  ^  which 
fufpicion  is  very  much  increas'd  by  the  Ty- 
ranny which  the  Priefts  exercife  over  the 
common  People ,   in  exafting  an  implicit 
Faith   to  their  Diftates,    without  giving 
them  any  rational  Grounds  for  beheving, 
and  obliging  them  under  pain  of  Death 
never  to  accufe  the  Priefts  of  any  Falfliood, 
tho'  they  be  very  certain  that  he  is  guilty 
of  it.     The  Priefts  indeed  pretend,   that 
their  God  does  foraetimes  appear  to  the 
People  in  the  form  of  a  Lion,  when  he  is 
angry  vvkh  them  ^f  and  at  other  times,  in 
the  form  of  a  Camel,  when  he  is  pacified  : 
But  every  one  may  plainly  perceive,  that 
this  pretended  Miracle  is  nothing  but  a 
Trick  of  the  Priefts,  who  have  the  oppor- 
tunity of  (liewing  fuch  or  fuch  a  Beaft  to 
the  People,  without  being  difcover'd,  fince 
the  whole  management  of  the  matter  is  left 
^o  themfelves,havingtheBeafts  ready  to  fet 
up  at  their  pleafure  with  all  fecrecy.  If  any 
one  ftiould  ask  me,  How  can  the  Prieft's 
put  fuch  Tricks  upon  the  common  People, 
and  carry  on  fuch  Impoftures  ?  I  anfwer, 
There  are  many  Inftances  of  the  fame  na- 
ture in  other  Nations,  who  having  no  Re- 
velation, believe  and  do  fuch  things,  as  are 
more  abfurd  than  what  is  here  pretended : 
Such  were  the  Egyptians  who  were  famous 
for  all  parts  of  Learning,   and  yet  were 


the  IjJe  Formofa.  327 

perfuaded  to  vvorOiip  Crocodiles  and  Oni- 
ons. Nay,  even  in  the  Ro^/a;^  Church  we 
fee,  that  many  Abfurdities  are  imposed  up- 
on the  common  People  to  be  belie v'd  con< 
trary  to  Senfe  and  Rea(bn :  And  why  then 
may  not  fuch  a  rude  and  ignorant  People 
as  the  Forwofarfs,  be  impos'd  upon  by  the 
Tricks  of  cunning  Men  ?  But  how  thislm- 
pofture  is  manag'd,  'tis  not  my  bufinefs  at 
prefent  to  enquire,  'tis  fufficient  ff.r  me, 
that  I  am  fully  perfuaded  by  under; 'able 
Arguments  of  the  Fallliood  of  the  Religion 
of  Formofa.  Now  to  this  Omnipotent  and 
Merciful  GOD,  who  hath  by  the  Grace 
of  his  Holy  Spirit  cali'd  me  from  Error  and 
Superftition,  to  the  true  Knowledge  of  his 
Will,  and  of  his  Son  Jclus  Chrift,  my  Re- 
deemer and  Mediator,  be  afcrib'd  eternal 
Praile,  Honour,  Magnificence,  and  Glory, 
\>y  all  the  Creatures  for  ever  and  ever,Jwc>/. 


Y  4  A  P  P  E  N- 


128 

APPENDIX, 

CONCERNING 

The  A  U  T  H O  R*s  Journey  from 
Avignon  to  Rome, 

IN  the  Year  1700,  being  the  Year  of 
Jubilee^  I  was  invited  by  the  Jefnits  to 
accompany  feventeen  young  Gentlemen  to 
Rome  ^  who  undertook  that  Journey  rather 
out  of  Curiofity  than  Devotion,  to  fee  the 
Pomp  and  Magnificence  of  the  Ceremonies 
that  are  then  obferv'd  in  that  City  :  And 
the  Jeftnts  perfuaded  me  to  go ,  hoping 
that  by  the  fight  of  thefe  Ceremonies  I 
fnould  be  indjc'd  to  embrace  their  Reli- 
gion. I  was  eafily  prevail'd  upon  to  com- 
ply with  their  Defires,  and  fo  we  travelled 
together  to  Rome,  the  other  Gentlemen  in 
Pilgrims  Ha*bir,  and  I  in  Japan  Cloaths, 
and  arriv'd  there  a  little  before  the  Death 
of  the  Pope,  who  being  then  fick,  would 
not  admit  of  any  to  come  and  fee  him  5 
but  we  fav7  all  the  valuable  Curiofities  that 
are  kept  in  that  famous  City.  And  the 
Jcfuits  at  Avignon  having  given  me  Let- 
ters 


APPENDIX.     129 

ters  of  Recommendation ,  I  was  nobly 
entertain'd  thereby  the  J(?/;</V/ of  that  City, 
who  were  very  civil  and  obliging  :  But 
when  they  exhorted  me  to  embrace  the 
Chriftian  Faith,  I  excus'd  my  felf  for  not 
complying  with  their  delire  ,  and  told 
them,  That  1  intended  to  return  again  to 
Avignon^  and  to  be  baptiz'd  there  by  the 
fame  Father  who  had  brought  me  out  of  my 
own  Country.  After  we  had  ftay'd  a- 
bove  a  Month  in  Rome^  we  return'd  a- 
gain  to  Avignon,  where  I  was  civilly  re- 
ceiv'd  by  the  Jefuits  5  who,  as  I  have 
reafon  to  believe,  had  charg'd  the  young 
Gentlemen  my  Fellow-Travellers  to  take 
care  of  me ,  that  I  (hould  not  make  an 
efcape  5  for  they  watch'd  me  as  narrowly 
during  the  whole  Journey,  as  Serjeants  i  fe 
to  do  a  Prifoner.  Prefcntly  after  my  Re- 
turn, the  Jefiits  ask'd  me,  how  I  lik'd  all 
thefe  Ceremonies  1  had  feen  at  Rowc  .<? 
To  whom  I  anfwer'd,  That  I  was  very 
well  pleas'd  with  them,  and  did  greatly 
admire  them :  But  then  withal  I  added, 
Since  you  condemn  our  Pagan  Religion, 
becaufe  our  Religious  Worfhip  con/ifts 
only  in  Externals,  how  can  you  allcdge 
your  external  Ceremonies  in  Confirmation 
of  your  Religion  :  To  which  they  an- 
fwered  well  enough,  That  they  did  not 

con- 


I30    APPENDIX. 

condemn  our  Ceremonies  merely  as  exter-. 
rial,  but  becaufe  they  were  deftitute  of 
any  internal  Virtue  :  Whereas  the  Chri- 
ftian  Religion  confifts  much  more  in  its 
internal  Power,  than  any  external  Shew  ; 
And  therefore,  fa  id  they,  all  our  Cere- 
monies are  unprofitable,  unlefs  the  Heart 
be  joyn'd  with  them  ^  and  we  only  make 
ufe  of  them  to  excite  Men  to  Devotion, 
and  to  infpire  them  with  greater  Reve- 
rence and  Fervor  in  the  WorQiip  of  God, 
With  this  Anfwer  I  feem'd  to  be  fo  far  fa- 
tisfy'd,  that  I  made  no  P^eply  ^  tho'  I 
might  have  told  them,  that  we  us'd  the 
external  Ceremonies  of  our  Pagan  Reli-^ 
gion  for  the  fame  ends  and  purpofes  as 
they  do  theirs.  This  indeed  was  a  great 
fcandal  to  me,  to  fee  the  corrupt  Lives  of 
all  forts  of  people,  both  great  and  fraall, 
at  Ro^/e,  where  they  appear'd  fo  publickly 
to  be  guilty  of  Adultery  and  Sodomy,  that 
all  Travellers  might  perceive  them  5  which 
made  me  faytomyfelf ,  Certainly  if  thefe 
Men  did  heartily  believe  their  Religion, 
they  would  better  obferve  its  Preceps,  and 
live  according  to  it  ^  but  by  their  wicked 
Praftices  it  appears,  that  they  impofe  fuch 
things  upon  the  common  People,  which 
they  t^emfelves  do  not  believe  to  be  true  : 
Be(id.eSi  I  h^d  heard  fo  many  Stories  of 

tbe 


APPENDIX,     igi 

the  Miracles  wrought  by  the  Relicks  of 
St.  Peter,  and  other  Saints,  and  chiefly  of 
thofe  which  are  pretended  ro  be  done  in 
the  Chapel  of  Loretto^  which  I  believe  to 
be  falfe,  that  from  thence  I  concluded  their 
Relations  of  the  Miracles  wrought  by 
Chrift,  to  be  no  lefs  falfe :  So  that  my 
Journey  to  Rome  was  fo  far  from  inducing 
me  to  embrace  the  Chriftian  Religion,  that 
it  rather  prejudiced  me  ftrongly  againll:  it. 


FINIS. 


THE 

CONTENTS 

O  F    T  H  E 

Several  Chapters 

OF    THIS 

DESCRIPTION 

O  F    T  H  E 

Ifle  FORMOSA. 

Chap.  I.  /^^  F  the  Situation,  Magnitude., 
V_^     and  J^ivijion  of  the  IJle^ 

p.  145 

Chap.  II.    Of  the  great  Revolutions  which 

have  happen  d  in  the  Ifle,  147 

Chap.  III.  Of  the  Form  of  Government^ 
and  of  the  new  Laws  made  by  th  Empe- 
ror Meriaandanoo.  161 

Chap.  IV. 


The  CONTENTS. 

Chap.  IV.  Of  the  Religion  of  Formofa,  16 j 

Of  the  Feftivals,  ij-j 

Chap.  V.  Oftk  Fafiing'Days.  iSo 

Chap.  VI.  Of  the  Cere^mmes  to  he  ohferved 

on  the  Fejiivul  D  (vr.  iBt 

Chap.  VII.    Of  the  Eleaiou  of  the  Priefts. 

Chap.  VIII.   Of  the  Worfiip  of  the  Sm,  of 
the  Moon^  and  of  the  I  en  Stars,  190 

Chap.  IX.    Of  the  Pojlures  of  the  Bodj  in 
adoring,  1^5 

Chap.  X.   Of  the  Ceremonies  that  are  ohfer- 
ved at  the  Birth  of  Children,  197 

Chap.  XI.  Of  the  Marriage  or  Groutacho. 

200 

Chap.  XII.    Of  the  Ceremonies  towards  the 
Dead.  203 

Chap.  XIII.    Of  the  Opinion  concerning  the 
State  of  the  SohIs  after  Death,  206 

Chap.  XIV.  Of  the  Priejilj  Garments,  210 

Chap.  XV.  Of  the  Manners  and  Cujioms  of 
//;?  Forraolans.  214 

Chap.  XVI. 


The  CONTENTS. 

tJhap.  XVI.    A  Defcription  of  the  Men  ih 
Formofa.  221 

Chap.  XVIL   Of  the  Cloaths  worn  in  For- 
inofa  by  all  Ranks  of  People,  224 

Chap.  XVIII.  Of  their  Cities yillages^Hoiifes^ 
Palaces,  Cajiles,  235 

Chap.  XIX.  Of  the  Commodities  which  they 
have,  andfome  that  they  want.  243 

Chap.  XX.  Of  Weights  and  Meafures.    245 

Chap.  XXI.    Of  the  fuperflitiotis  Cujioms  of 
the  common  People,  247 

Chap.  XXII.   Of  the  Difeafes  in  Formofa j 
and  their  Cure.  252 

Chap.  XXllI.  Of  the  Revenues  of  the  King;, 

Vice-Roy,  of  the  General  of  the  Army,  of 

*  the  Priejis  ,    and  of  all  others  in  high 

Places  of  Power  and  Tru^i.  257 

Chap.  XXIV.  Of  all  the  Fruits  of  the  Ground. 

259 

Chap.  XXV.  Of  the  Things  they  commonly 
cat.  26^ 

Chap.  XXVI.  Of  the  Animals  which  do  no^ 
breed  here  in  England.  264 

Chap,  XXVIL 


The  CONTENTS. 

Chap.  XXVII.  Of  the  Language.  266 

The  Lord's  Prayer,  Apofllc's  Creed,  and  the 
Ten  Commandments ,  tranjlated  by  the  Au- 
thor into  Formofan.  271 

Chap.  XXVIII.  Of  the  Shipping  of  the  For- 
mofans.  276 

Chap.  XXIX.  Of  the  Money.  278 

Chap.  XXX.  Of  the  Arms.  28  r 

Chap.  XXXI.  Of  the  Uuftcal  Inflruments. 

284 

Chap.  XXXII.  Of  their  way  of  edncailng 
their  Children.  286 

Chap.  XXXIII.  Of  the  Liberal  and  Mecha- 
nical Arts  in  Japan  and  Formofa.      289 

Chap.  XXXIV.  Of  the  fpUndid  Retimt^ 
that  attends  the  Vice-Roy  of  Formofa, 
vphen  he  goes  to  wait  upon  the  Emperor. 

295 

Chap.  XXXV.  Of  theSnccefs  of  the  Jcfnits 
in  propagating  the  Chriflian  Faith  in  Ja- 
pan, from  the  Tear  1549,  ftf  1616.  More 
efpe daily  of  the  Reafons  of  the  terrible 
Slaughter  that  was  made  of  them  in  the 
Tear  16163    and  of  the  Law  prohibiting 

ChriJiianSf 


The  CONTENTS. 

Chriftjdns.  ttncicr  ^ain  of  Death^  to  come 
into  Japan.  299 

Chap.  XXXVI.  Of  the  coming  of  l  he  Datch 
>V/;y?  Japan,  rviih  their  Sncccfs^  and  the 
Trices  they  playd.  5 1 1 

Chap.  XXXVIf.  Of  the  new  Devices  of  the 
Jcf:/ts  fir  getting  into  Japan  and  For- 
mofa.  518 

The  Appendix^  concerning  the  Author  s  Joi/r- 
ney  from  Avignon  to  B.ome.  328 


i      I     N     T     S. 


i 


:rj*       :> 


A^; 


^•■;^